Eight pillars of prosperity. By James Allen. Contents 1. 2. 3. 4. 5. . ". #. %. 1'.

Preface Eight pillars First pillar Energy Second pillar Economy Third pillar Integrity Fo!rth pillar System Fifth pillar Sympathy Si$th pillar Sincerity Se&enth pillar Impartiality Eighth pillar Self(reliance The temple of prosperity

11.

Preface It is pop!larly s!pposed that a greater prosperity for indi&id!als or nations can only come thro!gh a political and social reconstr!ction. This cannot )e tr!e apart from the practice of the moral &irt!es in the indi&id!als that comprise a nation. *etter la+s and social conditions +ill al+ays follo+ a higher realisation of morality among the indi&id!als of a comm!nity, )!t no legal enactment can gi&e prosperity to, nay it cannot pre&ent the r!in of, a man or a nation that has )ecome la$ and decadent in the p!rs!it and practice of &irt!e. The moral &irt!es are the fo!ndation and s!pport of prosperity as they are the so!l of greatness. They end!re for e&er, and all the +or-s of man +hich end!re are )!ilt !pon them. .itho!t them there is neither strength, sta)ility, nor s!)stantial reality, )!t only ephemeral dreams. To find moral principles is to ha&e fo!nd prosperity, greatness, tr!th, and is therefore to )e strong, &aliant, /oyf!l and free. 012ES 133E4 5*ryngole!,6 Ilfracom)e, England. 1. Eight pillars Prosperity rests !pon a moral fo!ndation. It is pop!larly s!pposed to rest !pon an immoral fo!ndation ( that is, !pon tric-ery, sharp practice, deception and greed. 7ne commonly hears e&en an other+ise intelligent man declare that 54o man can )e s!ccessf!l in )!siness !nless he is dishonest,6 th!s regarding )!siness prosperity a good thing as the effect of dishonesty a )ad thing. S!ch a statement is s!perficial and tho!ghtless, and re&eals a total lac- of -no+ledge of moral ca!sation, as +ell as a &ery limited grasp of the facts of life. It is as tho!gh one sho!ld so+ hen)ane and reap spinach, or erect a )ric- ho!se on a 8!agmire ( things impossi)le in the nat!ral order of ca!sation, and therefore not to )e attempted. The spirit!al or moral order of ca!sation is not different in principle, )!t only in nat!re. The same la+ o)tains in things !nseen in tho!ghts and deeds ( as in things seen in nat!ral phenomena. 2an sees the processes in nat!ral o)/ects, and acts in accordance +ith them, )!t not seeing the spirit!al processes, he imagines that they do not o)tain, and so he does not act in harmony +ith them. 9et these spirit!al processes are /!st as simple and /!st as s!re as the nat!ral processes. They are indeed the same natural modes manifesting in the +orld of mind. 1ll the para)les and a large n!m)er of the sayings of the :reat Teachers are designed to ill!strate this fact. The nat!ral +orld is the mental +orld made &isi)le. The seen is the mirror

of the !nseen. The !pper half of a circle is in no +ay different from the lo+er half, )!t its sphericity is re&ersed. The material and the mental are not t+o detached arcs in the !ni&erse, they are the t+o hal&es of a complete circle. The nat!ral and the spirit!al are not at eternal enmity, )!t in the tr!e order of the !ni&erse are eternally at one. It is in the unnatural ( in the a)!se of f!nction and fac!lty +here di&ision arises, and +here main is +rested )ac-, +ith repeated s!fferings, from the perfect circle from +hich he has tried to depart. E&ery process in matter is also a process in mind. E&ery nat!ral la+ has its spirit!al co!nterpart. Ta-e any nat!ral o)/ect, and yo! +ill find its f!ndamental processes in the mental sphere if yo! rightly search. ;onsider, for instance, the germination of a seed and its gro+th into a plant +ith the final de&elopment of a flo+er, and )ac- to seed again. This also is a mental process. Tho!ghts are seeds +hich, falling in the soil of the mind, germinate and de&elop !ntil they reach the completed stage, )lossoming into deeds good or )ad, )rilliant or st!pid, according to their nat!re, and ending as seeds of tho!ght to )e again so+n in other minds. 1 teacher is a so+er of seed, a spirit!al agric!lt!rist, +hile he +ho teaches himself is the +ise farmer of his o+n mental plot. The gro+th of a tho!ght is as the gro+th of a plant. The seed m!st )e so+n seasona)ly, and time is re8!ired for its f!ll de&elopment into the plant of -no+ledge and the flo+er of +isdom. .hile +riting this, I pa!se, and t!rn to loo- thro!gh my st!dy +indo+, and there, a h!ndred yards a+ay, is a tall tree in the top of +hich some enterprising roo- from a roo-ery hard )y, has, for the first time, )!ilt its nest. 1 strong, north( east +ind is )lo+ing, so that the top of the tree is s+ayed &iolently to and fro )y the onset of the )last< yet there is no danger to that frail thing of stic-s and hair, and the mother )ird, sitting !pon her eggs, has no fear of the storm. .hy is this= It is )eca!se the )ird has instincti&ely )!ilt her nest in harmony +ith principles +hich ens!re the ma$im!m strength and sec!rity. First, a for- is chosen as the fo!ndation for the nest, and not a space )et+een t+o separate )ranches, so that, ho+e&er great may )e the s+aying of the tree top, the position of the nest is not altered, nor its str!ct!re dist!r)ed< then the nest is )!ilt on a circ!lar plan so as to offer the greatest resistance to any e$ternal press!re, as +ell as to o)tain more perfect compactness +ithin, in accordance +ith its p!rpose< and so, ho+e&er the tempest may rage, the )irds rest in comfort and sec!rity. This is a &ery simple and familiar o)/ect, and yet, in the strict o)edience of its str!ct!re to mathematical la+, it )ecomes, to the +ise, a para)le of enlightenment, teaching them that only )y ordering one>s deeds in accordance +ith fi$ed principles is perfect s!rety, perfect sec!rity, and perfect peace o)tained amid the !ncertainty of e&ents and the t!r)!lent tempests of life. 1 ho!se or a temple )!ilt )y man is a m!ch more complicated str!ct!re than a )ird>s nest, yet it is erected in accordance +ith those mathematical principles +hich are e&ery+here e&idenced in nat!re. 1nd here is seen ho+ man, in material things, o)eys !ni&ersal principles. ?e ne&er attempts to p!t !p a )!ilding in defiance of geometrical proportions, for he -no+s that s!ch a )!ilding +o!ld )e !nsafe, and that the first storm +o!ld, in all pro)a)ility, le&el it to the gro!nd, if, indeed, it did not fall a)o!t his ears d!ring the process of erection. 2an in his material )!ilding scr!p!lo!sly o)eys the fi$ed principles of circle, s8!are and angle, and, aided )y r!le, pl!m)line, and compasses, he raises a str!ct!re +hich +ill resist the fiercest storms, and afford him a sec!re shelter and safe protection. 1ll this is &ery simple, the reader may say. 9es, it is simple )eca!se it is tr!e and perfect< so tr!e that it cannot admit the smallest compromise, and so perfect that no man can impro&e !pon it. 2an, thro!gh long e$perience, has learned these principles of the material +orld, and sees the +isdom of o)eying them, and I ha&e th!s referred to them in order to lead !p to a consideration of those fi$ed principles in the mental or spirit!al +orld +hich are /!st as simple, and /!st as eternally tr!e and perfect, yet are at present so little !nderstood )y man that he daily &iolates them, )eca!se ignorant of their nat!re, and !nconscio!s of the harm he is all the time inflicting !pon himself. In mind as in matter, in tho!ghts as in things, in deeds as in nat!ral processes, there is a fi$ed fo!ndation of la+ +hich, if conscio!sly or ignorantly ignored leads to disaster, and defeat. It is, indeed, the ignorant &iolation of this la+ +hich is the ca!se of the +orld>s pain and sorro+. In matter, this la+ is presented as mathematical; in mind, it is percei&ed as moral. *!t the mathematical and the moral are not separate and opposed< they are )!t t+o aspects of a !nited +hole. The fi$ed principles of mathematics, to +hich all matter is s!)/ect, are the )ody of +hich the spirit is

ethical< +hile the eternal principles of morality are mathematical tr!isms operating in the !ni&erse of mind. It is as impossi)le to li&e s!ccessf!lly apart from moral principles, as to )!ild s!ccessf!lly +hile ignoring mathematical principles. ;haracters, li-e ho!ses, only stand firmly +hen )!ilt on a fo!ndation of moral la+ ( and they are )!ilt !p slo+ly and la)orio!sly, deed )y deed, for in the )!ilding of character, the )ric-s are deeds. *!siness and all h!man enterprises are not e$empt from the eternal order, )!t can only stand sec!rely )y the o)ser&ance of fi$ed la+s. Prosperity, to )e sta)le and end!ring, m!st rest on a solid fo!ndation of moral principle, and )e s!pported )y the adamantine pillars of sterling character and moral +orth. In the attempt to r!n a )!siness in defiance of moral principles, disaster, of one -ind or another, is ine&ita)le. The permanently prospero!s men in any comm!nity are not its tric-sters and decei&ers, )!t its relia)le and !pright men. The @!a-ers are ac-no+ledged to )e the most !pright men in the *ritish comm!nity, and, altho!gh their n!m)ers are small, they are the most prospero!s. The 0ains in India are similar )oth in n!m)ers and sterling +orth, and they are the most prospero!s people in India. 2en spea- of 5)!ilding !p a )!siness,6 and, indeed, a )!siness is as m!ch a )!ilding as is a )ric- ho!se or a stone ch!rch, al)eit the process of )!ilding is a mental one. Prosperity, li-e a ho!se, is a roof o&er a man>s head, affording him protection and comfort. 1 roof pres!pposes a s!pport, and a s!pport necessitates a fo!ndation. The roof of prosperity, then, is s!pported )y the follo+ing eight pillars +hich are cemented in a fo!ndation of moral consistencyA( 1. Energy 2. Economy 3. Integrity 4. System 5. Sympathy . Sincerity ". Impartiality #. Self(reliance 1 )!siness )!ilt !p on the fa!ltless practice of all these principles +o!ld )e so firm and end!ring as to )e in&inci)le. 4othing co!ld in/!re it< nothing co!ld !ndermine its prosperity, nothing co!ld interr!pt its s!ccess, or )ring it to the gro!nd< )!t that s!ccess +o!ld )e ass!red +ith incessant increase so long as the principles +ere adhered to. 7n the other hand, +here these principles +ere all a)sent, there co!ld )e no s!ccess of any -ind< there co!ld not e&en )e a )!siness at all, for there +o!ld )e nothing to prod!ce the adherence of one part +ith another< )!t there +o!ld )e that lac- of life, that a)sence of fi)re and consistency +hich animates and gi&es )ody and form to anything +hatsoe&er. Pict!re a man +ith all these principles a)sent from his mind, his daily life, and e&en if yo!r -no+ledge of these principles is )!t slight and imperfect, yet yo! co!ld not thin- of s!ch a man as doing any s!ccessf!l +or-. 9o! co!ld pict!re him as leading the conf!sed life of a shiftless tramp )!t to imagine him at the head of a )!siness, as the centre of an organisation, or as a responsi)le and controlling agent in any department of life this yo! co!ld not do, )eca!se yo! realise its impossi)ility. The fact that no one of moderate morality and intelligence can thin- of s!ch a man as commanding any s!ccess, sho!ld, to all those +ho ha&e not yet grasped the import of these principles, and therefore declare that morality is not a factor, )!t rather a hindrance, in prosperity, )e a so!nd proof to them that their concl!sion is totally +rong, for if it +as right, then the greater the lac- of these moral principles, the greater +o!ld )e the s!ccess.

These eight principles, then, in greater or lesser degree, are the ca!sati&e factors in all s!ccess of +hatsoe&er -ind. Bnderneath all prosperity they are the strong s!pports, and, ho+soe&er appearances may )e against s!ch a concl!sion, a meas!re of them informs and s!stains e&ery effort +hich is cro+ned +ith that e$cellence +hich men name s!ccess. It is tr!e that comparati&ely fe+ s!ccessf!l men practice, in their entirety and perfection, all these eight principles, )!t there are those +ho do, and they are the leaders, teachers, and g!ides of men, the s!pports of h!man society, and the strong pioneers in the &an of h!man e&ol!tion. *!t +hile fe+ achie&e that moral perfection +hich ens!res the acme of s!ccess, all lesser s!ccesses come from the partial o)ser&ance of these principles +hich are so po+erf!l in the prod!ction of good res!lts that e&en perfection in any t+o or three of them alone is s!fficient to ens!re an ordinary degree of prosperity, and maintain a meas!re of local infl!ence at least for a time, +hile the same perfection in t+o or three +ith partial e$cellence in all, or nearly all, the others, +ill render permanent that limited s!ccess and infl!ence +hich +ill, necessarily, gro+ and e$tend in e$act ratio +ith a more intimate -no+ledge and practice of those principles +hich, at present, are only partially incorporated in the character. The )o!ndary lines of a man>s morality mar- the limits of his s!ccess. So tr!e is this that to -no+ a man>s moral stat!s +o!ld )e to -no+ to mathematically ga!ge his !ltimate s!ccess or fail!re. The temple of prosperity only stands in so far as it is s!pported )y its moral pillars< as they are +ea-ened, it )ecomes insec!re< in so far as they are +ithdra+n, it cr!m)les a+ay and totters to r!in. Bltimate fail!re and defeat are ine&ita)le +here moral principles are ignored or defied ine&ita)le in the nat!re of things as ca!se and effect. 1s a stone thro+n !p+ard ret!rns to the earth, so e&ery deed, good or )ad, ret!rns !pon him that sent it forth. E&ery !nmoral or immoral act fr!strates the end at +hich it aims, and e&ery s!ch s!cceeding act p!ts it f!rther and f!rther a+ay as an achie&ed realisation. 7n the other hand, e&ery moral act is another solid )ric- in the temple of prosperity, another ro!nd of strength and sc!lpt!red )ea!ty in the pillars +hich s!pport it. Indi&id!als, families, nations gro+ and prosper in harmony +ith their gro+th in moral strength and -no+ledge< they fall and fail in accordance +ith their moral decadence. 2entally, as physically, only that +hich has form and solidity can stand and end!re. The !nmoral is nothingness, and from it nothing can )e formed. It is the negation of s!)stance. The immoral is destr!ction. It is the negation of form. It is a process of spirit!al den!dation. .hile it !ndermines and disintegrates, it lea&es the scattered material ready for the +ise )!ilder to p!t it into form again< and the +ise )!ilder is Morality. The moral is s!)stance, form, and )!ilding po+er in one. 2orality al+ays )!ilds !p and preser&es, for that is its nat!re, )eing the opposite of immorality, +hich al+ays )rea-s do+n and destroys. 2orality is the master)!ilder e&ery+here, +hether in indi&id!als or nations. 2orality is in&inci)le, and he +ho stands !pon it to the end, stands !pon an impregna)le roc-, so that his defeat is impossi)le, his tri!mph certain. ?e +ill )e tried, and that to the !ttermost, for +itho!t fighting there can )e no &ictory, and so only can his moral po+ers )e perfected, and it is in the nat!re of fi$ed principles, as of e&erything finely and perfectly +ro!ght, to ha&e their strength tested and pro&ed. The steel )ars +hich are to perform the strongest and )est !ses in the +orld m!st )e s!)/ected to a se&ere strain )y the ironmaster, as a test of their te$t!re and efficiency, )efore they are sent from his fo!ndry. The )ric-ma-er thro+s aside the )ric-s +hich ha&e gi&en +ay !nder the se&ere heat. So he +ho is to )e greatly and permanently s!ccessf!l +ill pass thro!gh the strain of ad&erse circ!mstances and the fire of temptation +ith his moral nat!re not merely not !ndermined, )!t strengthened and )ea!tified. ?e +ill )e li-e a )ar of +ell(+ro!ght steel, fit for the highest !se, and the !ni&erse +ill see, as the ironmaster his finely(+ro!ght steel, that the !se does not escape him.

Immorality is assaila)le at e&ery point, and he +ho tries to stand !pon it, sin-s into the morass of desolation. E&en +hile his efforts seem to stand, they are cr!m)ling a+ay. The clima$ of fail!re is ine&ita)le. .hile the immoral man is ch!c-ling o&er his ill(gotten gains, there is already a hole in his poc-et thro!gh +hich his gold is falling. .hile he +ho )egins +ith morality, yet deserts it for gain in the ho!r of trial, is li-e the )ric- +hich )rea-s on the first application of heat< he is not fit for !se, and the !ni&erse casts him aside, yet not finally, for he is a )eing, and not a )ric-< and he can li&e and learn, can repent and )e restored. 2oral force is the life of all s!ccess, and the s!staining element in all prosperity< )!t there are &ario!s -inds of s!ccess, and it is fre8!ently necessary that a man sho!ld fail in one direction that he may reach !p to a greater and more far(reaching s!ccess. If, for instance, a literary, artistic, or spirit!al geni!s sho!ld )egin )y trying to ma-e money, it may )e, and often is, to his ad&antage and the )etterment of his geni!s that he sho!ld fail therein, so that he may achie&e that more s!)lime s!ccess +herein lies his real po+er. 2any a millionaire +o!ld do!)tless )e +illing to )arter his millions for the literary s!ccess of a Sha-espeare or the spirit!al s!ccess of a *!ddha, and +o!ld there)y consider that he had made a good )argain. E$ceptional spirit!al s!ccess is rarely accompanied +ith riches, yet financial s!ccess cannot in any +ay compare +ith it in greatness and grande!r. *!t I am not, in this )oo-, dealing +ith the s!ccess of the saint or spirit!al geni!s )!t +ith that s!ccess +hich concerns the +elfare, +ell()eing, and happiness of the )roadly a&erage man and +oman, in a +ord, +ith the prosperity +hich, +hile )eing more or less connected +ith money )eing present and temporal yet is not confined thereto, )!t e$tends to and em)races all h!man acti&ities, and +hich partic!larly relates to that harmony of the indi&id!al +ith his circ!mstances +hich prod!ces that satisfaction called happiness and that comfort -no+n as prosperity. To the achie&ement of this end, so desira)le to the mass of man-ind, let !s no+ see ho+ the eight principles operate, ho+ the roof of prosperity is raised and made sec!re !pon the pillars )y +hich it is s!pported. 2. First pillar Energy Energy is the +or-ing po+er in all achie&ement. Inert coal it con&erts into fire, and +ater it transm!tes into steam< it &i&ifies and intensifies the commonest talent !ntil it approaches to geni!s, and +hen it to!ches the mind of the d!llard, it t!rns into a li&ing fire that +hich )efore +as sleeping in inertia. Energy is a moral &irt!e, its opposing &ice )eing laCiness. 1s a &irt!e, it can )e c!lti&ated, and the laCy man can )ecome energetic )y forci)ly aro!sing himself to e$ertion. ;ompared +ith the energetic man, the laCy man is not half ali&e. E&en +hile the latter is tal-ing a)o!t the diffic!lt of doing a thing, the former is doing it. the acti&e man has done a considera)le amo!nt of +or- )efore the laCy man has ro!sed himself from sleep. .hile the laCy man is +aiting for an opport!nity, the acti&e man has gone o!t, and met and !tiliCed half a doCen opport!nities. ?e does things +hile the other is r!))ing his eyes. Energy is one of the primary forcesA +itho!t it nothing can )e accomplished. It is the )asic element in all forms of action. The entire !ni&erse is a manifestation of tireless, tho!gh inscr!ta)le energy. Energy is, indeed, life, and +itho!t it there +o!ld )e no !ni&erse, no life. .hen a man has ceased to act, +hen the )ody lies inert, and all the f!nctions ha&e ceased to act, then +e say he is dead< and in so far as a man fails to act, he is so far dead. 2an, mentally and physically, is framed for action, and not for s+inish ease. E&ery m!scle of the )ody D)eing a le&er for e$ertionE is a re)!-e to the laCy man. E&ery )one and ner&e is fashioned for resistance< e&ery f!nction and fac!lty is there for a legitimate !se. 1ll things ha&e their end in action< al things are perfected in !se. This )eing so, there is no prosperity for the laCy man, no happiness, no ref!ge and no rest< for him, there is not e&en the ease +hich he co&ets, for he at last )ecomes a homeless o!tcast, a tro!)led, harried, despised man, so that the pro&er) +isely p!ts it that 5The laCy man does the hardest +or-6, in that, a&oiding the systematic la)o!r of s-ill, he )rings !pon himself the hardest lot.

9et energy misapplied is )etter than no energy at all. This is po+erf!lly p!t )y St. 0ohn in the +ordsA 5I +o!ld ha&e yo! either hot or cold< if yo! are l!-e+arm I +ill spe+ yo! o!t of my mo!th6. The e$tremes of heat and cold here sym)oliCe the transforming agency of energy, in its good and )ad aspects. The l!-e+arm stage is colo!rless, lifeless, !seless< it can scarcely )e said to ha&e either &irt!e or &ice, and is merely )arren empty, fr!itless. The man +ho applies his a)o!nding energy to )ad ends, has, at the &ery po+er +ith +hich the stri&es to ac8!ire his selfish ends, +ill )ring !pon him s!ch diffic!lties, pains, and sorro+s, that +ill compel him to learn )y e$perience, and so at last to re(fashion his )ase of action. 1t the right moment, +hen his mental eyes open to )etter p!rposes, he +ill t!rn ro!nd and c!t ne+ and proper channels for the o!tflo+ of his po+er, and +ill then )e /!st as strong in good as he formerly +as in e&il. This tr!th is )ea!tif!lly crystalliCed in the old pro&er), 5The greater the sinner, the great the saint6. Energy is po+er, and +itho!t it there +ill )e no accomplishment< there +ill not e&en )e &irt!e, for &irt!e does not only consist of not doing e&il, )!t also, primarily, of doing good. There are those +ho try, yet fail thro!gh ins!fficient energy. Their efforts are too fee)le to prod!ce positi&e res!lts. S!ch are not &icio!s, and )eca!se they ne&er do any deli)erate harm, are !s!ally spo-en of as good men that fail. *!t to lac- the initiati&e to do harm is not to )e good< it is only to )e +ea- and po+erless. ?e is the tr!ly good man +ho, ha&ing the po+er to do e&il, yet chooses to direct his energies in +ays that are good. .itho!t a considera)le degree of energy, therefore, there +ill )e no moral po+er. .hat good there is, +ill )e latent and sleeping< there +ill )e no going forth of good, /!st as there can )e no mechanical motion +itho!t the moti&e po+er. Energy is the informing po+er in all doing in e&ery department of life, and +hether it )e along material or spirit!al lines. The call to action, +hich comes not only from the soldier )!t from the lips or pen of e&ery teacher in e&ery grade of tho!ght, is a call to men to ro!se their sleeping energy, and to do &igoro!sly the tas- in hand. E&en the men of contemplation and mediation ne&er cease to ro!se their disciples to e$ertion in meditati&e tho!ght, is a call to men to ro!se their sleeping energy, and to do &igoro!sly the tas- in hand. E&en the men of contemplation and meditation ne&er cease to ro!se their disciples to e$ertion in meditati&e tho!ght. Energy is ali-e needed in all spheres of life, and not only are the r!les of the soldier, the engineer and the merchant r!les of action, )!t nearly all the percepts of the sa&iors, sages, and saints are precepts of doing. The ad&ice of one of the :reat Teachers to his disciples 5Feep +ide a+a-e6, tersely e$presses the necessity for tireless energy if one>s p!rpose is to )e accomplished, and is e8!ally good ad&ice to the salesman as to the saint. 5Eternal &igilance is the price of li)erty6, and li)erty is the reaching of one>s fi$ed end. It +as the same Teacher that saidA 5If anything is to )e done, let a man do it at once< let him attac- it &igoro!slyG6 The +isdom of this ad&ice is seen +hen it is remem)ered that action is creati&e, that increase and de&elopment follo+ !pon legitimate !se. To get more energy +e m!st !se to the f!ll that +hich +e already possess. 7nly to him that that is gi&en. 7nly to him that p!ts his hand &igoro!sly to some tas- does po+er and freedom come. *!t energy, to )e prod!cti&e, m!st not only )e directed to+ards good ends, it m!st )e caref!lly controlled and conser&ed. 5The conser&ation of energy6 is a modern term e$pressi&e of that principle in nat!re )y +hich no energy is +asted or lost, and the man +hose energies are to )e fr!itf!l in res!lts m!st +or- intelligently !pon this principle. 4oise and h!rry are so m!ch energy r!nning to +aste. 52ore haste, less speed6. The ma$im!m of noise !s!ally accompanies the minim!m of accomplishment. .ith m!ch tal- there is little doing. .or-ing steam is not heard. It is the escaping steam +hich ma-es a great noise. It is the concentrated po+der +hich dri&es the )!llet to its mar-. In so far as a man intensifies his energies )y conser&ing them, and concentrating them !pon the accomplishment of his p!rpose, /!st so far does he gain 8!ietness and silence, in response and calmness. It is great del!sion that noise means po+er. There is no great )a)y than the )l!stering )oaster. Physically a man, he is )!t an infant mentally, and ha&ing no strength to anything, and no +or- to sho+, he tries to ma-e !p for it )y lo!dly proclaiming +hat he has done, or co!ld do.

5Still +aters r!n deep,6 and the great !ni&ersal forces are ina!di)le. .here calmness is, there is the greatest po+er. ;almness is the s!re indication of a strong, +elltrained, patiently disciplined mind. The calm man -no+s his )!siness, )e s!re of it. ?is +ords are fe+, )!t they tell. ?is schemes are +ell planned, and they +or- tr!e, li-e a +ell )alanced machine. ?e sees a long +ay ahead, and ma-es straight for his o)/ect. The enemy, Hiffic!lty, he con&erts into a friend, and ma-es profita)le !se of him, for he has st!died +ell ho+ to 5agree +ith his ad&ersary +hile he is in the +ay +ith him6, 3i-e a +ise general, he has anticipated all emergencies. Indeed, he is the man who is prepared beforehand. In his meditations, in the co!nsels of his /!dgement, he has conferred +ith ca!ses, and has ca!ght the )ent of all contingencies. ?e is ne&er ta-en )y s!rprise< is ne&er in a h!rry, is safe in the -eeping of his o+n steadfastness, and is s!re of his gro!nd. 9o! may thin- yo! ha&e got him, only to find, the ne$t moment, that yo! ha&e tripped in yo!r haste, and that he has got yo!, or rather that yo!, +anting calmness, ha&e h!rried yo!rself into the dilemma +hich yo! had prepared for him. 9o!r imp!lse cannot do )attle +ith his deli)eration, )!t is foiled at the first attac-< yo!r !nc!r)ed energy cannot t!rn aside the +isely directed steam of his concentrated po+er. ?e is 5armed at all points6. *y a mental 0!(0its! ac8!ired thro!gh self discipline, he meets opposition in s!ch a +ay that it destroys itself. Bp)raid him +ith angry +ords, and the reproof hidden in his gentle reply searches to the &ery heart of yo!r folly, and the fire of yo!r anger sin-s into the ashes of remorse. 1pproach him +ith a &!lgar familiarity, and his loo- at once fill yo! +ith shame, and )rings yo! )ac- to yo!r senses. 1s he is prepared for all e&ents, so he is ready for all men< tho!gh no men are ready for him. 1ll +ea-nesses are )etrayed in his presence, and he commands )y an inherent force +hich calmness has rendered ha)it!al and !nconscio!s. ;almness, as disting!ished from the dead placidity of lang!or, is the acme of concentrated energy. There is a foc!sed mentality )ehind it. in agitation and e$citement the mentality is dispersed. It is irresponsi)le, and is +itho!t force or +eight. The f!ssy, pee&ish, irrita)le man has no infl!ence. ?e repels, and not attracts. ?e +onders +hy his 5easy going6 neigh)o!r s!cceeds, and is so!ght after, +hile he, +ho is al+ays h!rrying, +orrying and tro!)ling the miscalls it striving, falls and is a&oided. ?is neigh)o!r, )eing a calmer man, not more easy going )!t more deli)erate, gets thro!gh more +or-, does it more s-illf!lly, and is more self possessed and manly. This is the reason of his s!ccess and infl!ence. ?is energy is controlled and !sed, +hile the other man>s energy is dispersed and a)!sed. Energy, then, is the first pillar in the temple of prosperity, and +itho!t it, as the first and most essential e8!ipment, there can )e no prosperity. 4o energy means no capacity< there is no manly self respect and independence. 1mongst the !nemployed +ill )e fo!nd many +ho are !nemploya)le thro!gh sheer lac- of this first essential of +or- energy. The man that stands many ho!rs a day at a street corner +ith his hands in his poc-ets and a pipe in his mo!th, +aiting for some one to treat him to a glass of )eer, is little li-ely to find employment, or to accept it sho!ld it come to him. Physically fla))y and mentally inert, he is e&ery day )ecoming more some, is ma-ing himself more !nfit to +or-, and therefore !nfit to li&e. The energetic man may pass thro!gh temporary periods of !nemployment and s!ffering, )!t it is impossi)le for him to )ecome one of the permanently !nemployed. ?e +ill either find +or- or ma-e it, for inertia is painf!l to him, and +or- is a delight< and he +ho delights in +or- +ill not long remain !nemployed. The laCy man does not +ish to )e employed. ?e is in his element +hen doing nothing. ?is chief st!dy is ho+ to a&oid e$ertion. To &egetate in semi torpor is his idea of happiness. ?e is !nfit and !nemploya)le. E&en the e$treme Socialist, +ho places all !nemployment, at the door of the rich, +o!ld discharge a laCy, neglectf!l and !nprofita)le ser&ant, and so add one more to the arm of the !nemployed< for laCiness is one of the lo+est &ices rep!lsi&e to all acti&e, right minded men. *!t energy is a composite po+er. It does not stand alone. In&ol&ed in it are 8!alities +hich go to the ma-ing of &igoro!s character and the prod!ction of prosperity. 2ainly, these 8!alities are contained in the fo!r follo+ing characteristicsA( 1. Promptit!de 2. Iigilance

3. Ind!stry 4. Earnestness The pillar of energy is therefore a concrete mass composed of these fo!r tenacio!s elements. They are thro!gh, end!ring, and are calc!lated to +ithstanding the +ildest +eather of ad&ersity. They all ma-e for life, po+er, capacity, and progress. Promptitude is &al!a)le possession. It )egets relia)ility. People +ho are alert, prompt, and p!nct!al are relied !pon. They can )e tr!sted to do their d!ty, and to do it &igoro!sly and +ell. 2asters +ho are prompt are a tonic to their employees, and a +hip to those +ho are inclined to shir-. They are a means of +holesome discipline to those +ho +o!ld not other+ise discipline themsel&es. Th!s +hile aiding their o+n !sef!lness and s!ccess, they contri)!te to the !sef!lness and s!ccess of others. The perf!nctory +or-er, +ho is e&er procrastinating, and is al+ays )ehind time, )ecomes a n!isance, if not go himself, to others, and his ser&ices come to )e regarded as of little economic &al!e. Heli)eration and dispatch, handmaids of promptit!de, are &al!a)le aids in the achie&ement of prosperity. In ordinary )!siness channels, alacrity is a sa&ing po+er, and promptness spells profit. It is do!)tf!l +hether a confirmed procrastinator e&er s!cceeded in )!siness. I ha&e not yet met one s!ch, tho!gh I ha&e -no+n many +ho ha&e failed. Vigilance is the g!ard of all the fac!lties and po+ers of the mind. It is the detecti&e that pre&ents the entrance of any &iolent and destr!cti&e element. It is the close companion and protector of all s!ccess, li)erty, and +isdom. .itho!t this +atchf!l attit!de of mind, a man is a fool, and there is no prosperity for a fool. The fool allo+s his mind to )e ransac-ed and ro))ed of its gra&ity, serenity, and /!dgement )y mean tho!ghts and &iolent passions as they come along to molest him. ?e is ne&er on his g!ard, )!t lea&es open the doors of his mind to e&ery nefario!s intr!der. ?e is so +ea- and !nsteady as to )e s+ept off his )alance )y e&ery g!st of imp!lse that o&erta-es him. ?e is an e$ample to others of +hat they sho!ld not )e. ?e is al+ays a fail!re, for the fool is an offence to all men, and there is no society that can recei&e him +ith respect. 1s +isdom is the acme of strength, so folly is the other e$treme of +ea-ness. The lac- of &igilance is sho+n in tho!ghtlessness and in a general looseness in the common details of life. Tho!ghtlessness is )!ilt another name for folly. It lies at the root of a great deal of fail!re and misery. 4o one +ho aims at any -ind of !sef!lness and prosperity Dfor !sef!lness in the )ody politic and prosperity to one>s self cannot )e ser&edE> can afford to )e asleep +ith regard to his actions and the effect of those actions on other and reacti&ely on himself. ?e m!st, at the o!tset of his career, +a-e !p to a sense of his personnel responsi)ility. ?e m!st -no+ that +here&er he is in the home, the co!nting( ho!se, the p!lpit, the store, in the schoolroom or )ehind the co!nter, in company or alone, at +or- or at play( his cond!ct +ill materially affect his career for good or )ad< for there is a s!)tle infl!ence in )eha&ior +hich lea&es its impression e&ery man, +oman, and child that it to!ches, and that impress is the determining factor in the attit!de of persons to+ards one another. It is for the reason that the c!lti&ation of good manners plays s!ch an important part in all coherent society. If yo! carry a)o!t +ith yo! a dist!r)ing or disagreea)le mental defect, it needs not to )e named and -no+n to +or- its poison !pon yo!r affairs. Its corrosi&e infl!ence +ill eat into all yo!r efforts, and disfig!re yo!r happiness and prosperity, as po+erf!l acid eats into and disfig!res the finest steel. 7n the other hand, if yo! carry a)o!t an ass!ring and harmonio!s mental e$cellence, it needs no that those a)o!t yo! !nderstand it to )e infl!enced )y it. They +ill )e dra+n to+ards yo! in good +ill, often +itho!t -no+ing +hy, and that good 8!ality +ill )e the most po+erf!l sport in all yo!r affairs, )ringing yo! friends and opport!nities, and greatly aiding in the s!ccess of all yo!r enterprises. It +ill e&en right yo!r minor incapacitaties< co&ering a m!ltit!de of fa!lts. Th!s +e recei&e at the hands of the +orld according to the meas!re of o!r gi&ing. For )ad, )ad< for good, good. For defecti&e cond!ct, indifferent infl!ence and imperfect s!ccess< for s!perior cond!ct lasting po+er and cons!mmate achie&ement. .e act, and the +orld responds. .hen the foolish man fails, he )lames other, and sees no error in himself< )!t the +ise man +atches and corrects himself, and so is ass!red of s!ccess.

The man +hose mind is &igilant and alert, has there)y a &al!a)le e8!ipment in the achie&ement of his aims< and if he )e f!lly ali&e and +ide( a+a-e on all occasions, to all opport!nities, and against all marring defects of character, +hat e&ent, +hat circ!mstance, +hat enemy shall o&erta-e him and find him !nprepared= .hat shall pre&ent him from achie&ing the legitimate and at +hich he aims= Ind!stry )rings cheerf!lness and plenty. Iigoro!sly ind!strio!s people are the happiest mem)ers of the comm!nity. They are not al+ays the richest, if )y riches is meant a s!perfl!ity of money< )!t they are al+ays the most lighthearted and /oyf!l, and the most satisfied +ith +hat they do and ha&e, and are therefore the richer, if )y richer +e mean more a)!ndantly )lessed. 1cti&e people ha&e no time for moping and )rooding, or for d+elling selfishly !pon their ailments and tro!)les. Things most !sed are -ept the )rightest, and people most employed )est retain their )rightness and )!oyancy of spirit. Things !n!sed tarnish 8!ic-est< and the time -iller is attac-ed +ith enn!i and mor)id fancies. To tal- of ha&ing to 5-ill time6 is almost li-e a confession of im)ecility< for +ho, in the short life at his disposal, and in a +orld so flooded +ith reso!rces of -no+ledge +ith so!nd heads and good hearts can fill !p e&ery moment of e&ery day !sef!lly and happily, and if they refer to time at all, it is to the effect that it is all too short to ena)le them to do all that they +o!ld li-e to do. Ind!stry, too, promoted health and +ell )eing. The acti&e man goes to )ed tired e&ery night< his rest is so!nd and s+eet, and he +a-es !p early in the morning, fresh and strong for another day>s delightf!l toil. ?is appetite and digestion are good. ?e has an e$cellent sa!ce in recreation, and a good tonic in toil. .hat companionship can s!ch a man ha&e +ith moping and melancholy= S!ch mor)id spirits hang aro!nd those +ho do little and dine e$cessi&ely. People +ho ma-e themsel&es !sef!l to the comm!nity, recei&e )ac- from the comm!nity their f!ll share of health, happiness, and prosperity. They )righten the daily tas-, and -eep the +orld mo&ing. They are the gold of the nation and the salt of the earth. 5Earnestness, said a :reat Teacher, 5is the path of immortality. They +ho are in earnest do not die< they +ho are not in earnest are as if dead already6. Earnestness is the dedication of the entire mind to its tas-. .e li&e only in +hat +e do. Earnest people are dissatisfied +ith anything short of the highest e$cellence in +hate&er they do, and they al+ays reach that e$cellence. They are so many that are careless and half hearted, so satisfied +ith a poor performance, that the earnest ones shine apart as it +ere, in their e$cellence. They are al+ays plenty of 5&acancies6 in the ran-s of !sef!lness and ser&ice for earnest people. There ne&er +as, and ne&er +ill )e, a deeply earnest man or +oman +ho did not fill s!ccessf!lly some s!ita)le sphere. S!ch people are scr!p!lo!s, conscientio!s, and painsta-ing, and cannot rest in ease !ntil the &ery )est is done, and the +hole +orld is al+ays on the loo-o!t to re+ard the )est. It al+ays stands ready to pay the f!ll price, +hether in money, fame, friends, infl!ence, happiness, scope or life, for that +hich is of s!rpassing e$cellence, +hether it )e in things material, intellect!al, or spirit!al. .hat e&er yo! are +hether shop-eeper or saintly teacher yo! can safely gi&e the &ery )est to the +orld +itho!t any do!)t or misgi&ing. If the indeli)le impress of yo!r earnestness )e on yo!r goods in the one case, or on yo!r +ords in the other, yo!r )!siness +ill flo!rish, or yo!r precepts +ill li&e. Earnest people ma-e rapid progress )oth in their +or- and their character. It is th!s that they li&e, and 5do not die6, for stagnation only is death, and +here there is incessant progress and e&er ascending e$cellence, stagnation and health are s+allo+ed !p in acti&ity and life. Th!s is the ma-ing and masonry of the First pillar e$plained. ?e +ho )!ilds it +ell, and sets it firm and straight, +ill ha&e a po+erf!l and end!ring s!pport in the )!siness of his life. 3. Second pillar Economy It is said of 4at!re that she -no+s on &ac!!m. She also -no+s no +aste. In the di&ine economy my 4at!re e&erything is conser&ed and t!rned to good acco!nt. E&en e$creta are chemically transmitted, and !tiliCed in the )!ilding !p of

ne+ forms. 4at!re destroys e&ery fo!lness, not )y annihilation, )!t )y transm!tation, )y s+eetening and p!rifying it, and ma-ing it ser&e the ends of things )ea!tif!l, !sef!l and good. That economy +hich, in nat!re is a !ni&ersal principle, is in man a moral 8!ality and it is that 8!ality )y +hich he preser&es his energies, and s!stains his place as a +or-ing !nit in the scheme of things. Financial economy is merely a fragment of this principle, or rather it is a material sym)ol of that economy +hich is p!rely mental, and its transm!tations spirit!al. The financial economist e$changes coppers for sil&er, sil&er for gold, gold for notes, and the notes he con&erts into the fig!res of a )an- acco!nt. *y these con&ersions of money into more readily transmissi)le forms he is the gainer in the financial management of his affairs. The spirit!al economist transm!tes passions into intelligence, intelligence into principles, principles into +isdom, and +isdom is manifested in actions +hich are fe+ )!t of po+erf!l effect. *y all these transm!tations he is the gainer in character and in the management of his life. Tr!e economy is the middle +ay in all things, +hether material or mental, )et+een +aste and !nd!e retention. That +hich is +asted, +hether money or mental energy, is rendered po+erless< that +hich is selfishly retained and hoarded !p, is e8!ally po+erless. To sec!re po+er, +hether of capital or mentality, there m!st )e concentration, )!t concentration m!st )e follo+ed )y legitimate !se. The gathering !p of money or energy is only a means< the end is !se< and it is !se only that prod!ces po+er. 1n all ro!nd economy consists in finding the middle +ay in the follo+ing se&en thingsA( Money, Food, lothing, !ecreation, !est, "ime and Energy. Money is the sym)ol of e$change, and represents p!rchasing po+er. ?e +ho is an$io!s to ac8!ire financial +ealth as +ell as he +ho +ishes to a&oid de)t m!st st!dy ho+ to apportion, his e$pendit!re in accordance +ith his income, so as to lea&e a margin of e&er increasing +or-ing capital, or to ha&e a little store ready in hand for any emergency. 2oney spent in tho!ghtless e$pendit!re in +orthless pleas!res or harmf!l l!$!ries is money +asted and po+er destroyed< for, altho!gh a limited and s!)ordinate po+er, the means and capacity for legitimate and &irt!o!s p!rchase is, ne&ertheless, a po+er, and one that enters largely into the details of o!r e&eryday life. The spendthrift can ne&er )ecome rich, )!t if he )egin +ith riches, m!st soon )ecome poor. The miser, +ith all his stored(a+ay gold, cannot )e said to )e rich, for he is in +ant, and his gold, lying idle, is depri&ed of its po+er of p!rchase. The thrifty and pr!dent are on the +ay to riches, for +hile they spend +isely they sa&e caref!lly, and grad!ally enlarge their spheres as their gro+ing means allo+. The poor man +ho is to )ecome rich m!st )egin at the )ottom, and m!st not +ish, nor try to appear affl!ent )y attempting something far )eyond his means. There is al+ays plenty of room and scope at the )ottom, and it is a safe place from +hich to )egin, as there is nothing )elo+, and e&erything a)o&e. 2any a yo!ng )!siness man comes at once to grief )y s+agger and display +hich he foolishly imagines are necessary to s!ccess, )!t +hich, decei&ing no one )!t himself, lead 8!ic-ly to r!in. 1 modest and tr!e )eginning, in any sphere, +ill )etter ens!re s!ccess than an e$aggerated ad&ertisement of one>s standing and importance. The smaller the capital, the smaller sho!ld )e the sphere of operations. ;apital and scope are hand and glo&e, and they sho!ld fit. ;oncentrate yo!r capital +ithin the circle of its +or-ing po+er, and ho+e&er circ!mscri)ed that circle may )e it +ill contin!e to +iden and e$tend as the gathering moment!m of po+er presses for e$pression. 1)o&e all ta-e care al+ays to a&oid the t+o e$tremes of parsimony and prodigality. Food represents life, &itality, and )oth physical and mental strength. There is a middle +ay in eating and drin-ing, as in all else. The man +ho is to achie&e prosperity m!st )e +ell no!rished, )!t not o&erfed. The man that star&es his )ody, +hether thro!gh miserliness or asceticism D)oth forms of false economyE, diminishes his mental energy, and

renders his )ody too enfee)led to )e the instr!ment for any strong achie&ement. S!ch a man co!rts sic-ly mindedness, a condition cond!ci&e only to fail!re. The gl!tton, ho+e&er, destroys himself )y e$cess. ?is )estialiCed )ody )ecomes a stored !p reser&oir of poisons, +hich attract disease and corr!ption, +hile his mind )ecomes more and more )r!taliCed and conf!sed, and therefore more incapa)le. :l!ttony is one of the lo+est and most animal &ices, and is o)no$io!s to all +ho p!rs!e a moderate co!rse. The )est +or-ers and most s!ccessf!l men are they +ho are most moderate in eating and drin-ing. *y ta-ing eno!gh no!rishment, )!t not too m!ch, they attain the ma$im!m physical and mental fitness. *eings th!s +ell e8!ipped )y moderation, they are ena)led to &igoro!sly and /oyf!lly fight the )attle of life. lothing is co&ering and protection for the )ody, tho!gh it is fre8!ently +rested from this economic p!rpose, and made a means of &ain display. The t+o e$tremes to )e a&oided here are negligence and &anity. ;!stom cannot, and need not, )e ignored< and cleanliness is all important. The ill(dressed, !n-empt man or +oman in&ites fail!re and loneliness. 1 man>s dress sho!ld harmoniCe +ith his station in life, and it sho!ld )e of good 8!ality, and )e +ell made and appropriate. ;lothing sho!ld not )e cast aside +hile comparati&ely ne+, )!t sho!ld )e +ell +orn. If a man )e poor, he +ill not lose in either self respect or the respect of others )y +earing thread)are clothing if it )e clean and his +hole )ody )e clean and neat. *!t &anity, leading to e$cessi&e l!$!ry in clothing, is a &ice +hich sho!ld )e st!dio!sly a&oided )y &irt!o!s people. I -no+ a lady +ho had forty dresses in her +ardro)e< also a man +ho had t+enty +al-ing( stic-s, a)o!t the same n!m)er of hats, and some doCen mac-intoshes< +hile another had some t+enty or thirty pairs of )oots. Jich people +ho th!s s8!ander money on piles of s!perfl!o!s clothing, are co!rting po&erty, for it is +aste, and +aste leads to +ant. The money so heedlessly spent co!ld )e )etter !sed, for s!ffering a)o!nds and charity is no)le. 1n o)tr!si&e display in clothing and /e+ellery )espea-s a &!lgar and empty mind. 2odest and c!lt!red people are modest and )ecoming in their dress, and their spare money is +isely !sed in f!rther enhancing their c!lt!re and &irt!e. Ed!cation and progress are of more importance to them than &ain and needless apparel< and literat!re, art, and science are enco!raged there)y. 1 tr!e refinement is in the mind and )eha&io!r, and a mind adorend +ith &irt!e and intelligence cannot add to its attracti&eness tho!gh it may detract from itE )y an ostentatio!s display of the )ody. Time spent in !selessly adorning the )ody co!ld )e more fr!itf!lly employed. Simplicity in dress, as in other things, is the )est. It to!ches the point of e$cellence in !sef!lness, comfort, and )odily grace, and )espea-s tr!e taste and c!lti&ated refinement. !ecreation is one of the necessities of life. E&ery man and +omen sho!ld ha&e some definiti&e +or- as the main o)/ect of life, and to +hich a considera)le amo!nt of time sho!ld )e de&oted, and he sho!ld only t!rn from it at gi&en and limited periods for recreation and rest. The o)/ect of recreation is greater )!oyancy of )oth )ody and mind, +ith an increase of po+er in one>s serio!s +or-. It is, therefore, a means, not an end< and this sho!ld e&er )e )orn in mind, for, to many, some forms of recreation innocent and good in themsel&es )ecome so fascinating that they are in danger of ma-ing them the end of life, and of th!s a)andoning d!ty for pleas!re. To ma-e of life a ceaseless ro!nd of games and pleas!res, +ith no other o)/ect in life, is to t!rn li&ing !pside do+n, as it +ere, and it prod!ces monotony and ener&ation. People +ho do it are the most !nhappy of mortals, and s!ffer from lang!or, enn!i, and pee&ishness. 1s sa!ce is an aid to digestion, and can only lead to misery +hen made the +or- of life. .hen a man has done his day>s d!ty he can t!rn to his recreation +ith a free mind and a light heart, and )oth his +or- and his pleas!re +ill )e to him a so!rce of happiness. It is a tr!e economy in this partic!lar neither to de&ote the +hole of one>s time to +or- nor to recreation, )!t to apportion to each its time and place< and so fill o!t life +ith those changes +hich are necessary to a long life and a fr!itf!l e$istence.

1ll agreea)le changes is recreation and the mental +or-er +ill gain )oth in the 8!ality and, 8!antity of his +or- )y laying it do+n at the time appointed for restf!l and refreshing recreation< +hile the physical +or-er +ill impro&e in e&ery +ay )y t!rning to some form of st!dy as a ho))y or means of ed!cation. 1s +e do not spend all o!r time in eating or sleeping or resting, neither sho!ld +e spend it in e$ercise or pleas!re, )!t sho!ld gi&e recreation its proper place as a nat!ral tonic in the economic scheme of o!r life. !est is for rec!peration after toil. E&ery self respecting h!man )eing sho!ld do s!fficient +or- e&ery day to ma-e his sleep restf!l and s+eet, and his rising !p fresh and )right. Eno!gh sleep sho!ld )e ta-en, )!t not too m!ch, o&er ind!lgence on the one hand, or depri&ation on the other, are )oth harmf!l. It is an easy matter to find o!t ho+ m!ch sleep one re8!ires. *y going to )ed early, and getting !p early Drising a little earlier e&ery morning if one has )een in the ha)it of spending long ho!rs in )edE, one can &ery soon acc!rately ga!ge and ad/!st the n!m)er of ho!rs he or she re8!ires for complete rec!peration. It +ill )e fo!nd as the sleeping ho!rs are shortened that the sleep )ecomes more and more so!nd and s+eet, and the +a-ing !p more and more alert and )right. People +ho are to prosper in their +or- m!st not gi&e +ay to igno)le ease and o&er ind!lgence in sleep. Fr!itf!l la)o!r, and not ease, is the tr!e end of life, and ease is only good in so far as it s!)(ser&es the ends of +or-. Sloth and prosperity can ne&er )e companions can ne&er e&en approach each other. The sl!ggard +ill ne&er o&erta-e s!ccess, )!t fail!re +ill speedily catch !p +ith him, and lea&e him defeated. Jest is to fit !s for greater la)o!r, and not to pamper !s in indolence. .hen the )odily &igo!r is restored, the end of rest is accomplished. 1 perfect )alance )et+een la)o!r and rest contri)!tes considera)ly to health, happiness, and prosperity. "ime is that +hich +e all possess in e8!al meas!re. The day is not lengthened for any man. .e sho!ld therefore see to it that +e do not s8!ander its precio!s min!tes in !nprofita)le +aste. ?e +ho spends his time in self ind!lgence and the p!rs!it of pleas!re, presently finds himself old, and nothing has )een accomplished. ?e +ho fills f!ll +ith !sef!l p!rs!its the min!tes as they come and go, gro+s old in hono!r and +isdom, and prosperity a)ides +ith him. 2oney +asted can )e restored< health +asted can )e restored< )!t time +asted can ne&er )e restored. It is an old saying that 5time is money6. It is, in the same +ay, health, and strength, and talent, and geni!s, and +isdom, in accordance +ith the manner in +hich it is !sed< and to properly !se it, the min!tes m!st )e seiCed !pon as they come, for once they are past they can ne&er )e recalled. The day sho!ld )e di&ided into portions, and e&erything +or-, leis!re, meals, recreation sho!ld )e attend to in its proper time< and the time of preparation sho!ld not )e o&erloo-ed or ignored. .hate&er a man does, he +ill do it )etter and more s!ccessf!lly )y !tiliCing some small portion of the day in preparing his mind for his +or-. The man +ho gets !p early in order to thin- and plan, that he may +eigh and consider and forecast, +ill al+ays manifest greater s-ill and s!ccess in his partic!lar p!rs!it, than the man +ho li&es in )ed till the last moment, and only gets !p /!st in time to )egin )rea-fast. 1n ho!r spend in this +ay )efore )rea-fast +ill pro&e of the greatest &al!e in ma-ing one>s efforts fr!itf!l. It is a means of calming and clarifying the mind, and of foc!ssing one>s energies so as to render them more po+erf!l and effecti&e. The )est and most a)iding s!ccess is that +hich is made )efore eight o>cloc- in the morning. ?e +ho is at his )!siness at si$ o>cloc-, +ill al+ays other conditions )eing e8!al )e a long +ay ahead of the man +ho is in )ed at eight. The lie a )ed hea&ily handicaps himself in the race of life. ?e gi&es his early(rising competitor t+o or three ho!rs start e&ery day. ?o+ can he e&er hope to +in +ith s!ch a self imposed ta$ !pon his time= 1t the end of a year that t+o or three ho!rs start e&ery day is sho+n in a s!ccess +hich is the synthesis of acc!m!lated res!lts. .hat, then, m!st )e the difference )et+een the efforts of these t+o men at the end, say, of t+enty yearsG The lie(a()ed, too, after he gets !p is al+ays in a h!rry trying to regain lost time, +hich res!lts in more loss of time, for h!rry al+ays defeats its o+n end. The early rise, +ho th!s economies his time, has no need to h!rry, for he is al+ays ahead of the ho!r, is al+ays +ell !p +ith his +or-< he can +ell afford to )e calm and deli)erate, and to do caref!lly and +ell +hate&er is in hand, for his good ha)it sho+s itself at the end of the day in the form of a happy frame of mind, and in )igger res!lts in the shape of +or- s-illf!lly and s!ccessf!lly done.

In the economiCing of time, too, there +ill )e many things +hich a man +ill ha&e to eliminate from his life< some of things and p!rs!its +hich he lo&es, and desires to retain, +ill ha&e to )e sacrifice to the main p!rpose of his life. The st!died elimination of non(essentials from one>s daily life is a &ital factor in all great achie&ement. 1ll great men are adepts in this )ranch of economy, and it plays an important part in the ma-ing of their greatness. It is a form of economy +hich also enters into the mind, the actions, and the speech, eliminating from them all that is s!perfl!o!s, and that impedes, and does not s!)(ser&e, the end aimed at. Foolish and !ns!ccessf!l people tal- carelessly and aimlessly, act carelessly and aimlessly, and allo+ e&erything that comes along good, )ad, and different to lodge in their mind. The mind of the tr!e economist is a sie&e +hich lets e&erything fall thro!gh e$cept that +hich is of !se to him in the )!siness of his life. ?e also employs only necessary +ords, and does only necessary actions, th!s &astly minimiCing friction and +aste of po+er. To go to )ed )etime and to get !p )etime, to fill in e&ery +or-ing min!te +ith p!rposef!l tho!ght and effecti&e action, this is the tr!e economy of time. Energy is economiCed )y the formation of good ha)its. 1ll &ices are a rec-less e$pendit!re of energy. S!fficient energy is tho!ghtlessly +asted in )ad ha)its to ena)le men to accomplish the greatest s!ccess, if conser&ed and !sed in right directions. If economy )e practiced in the si$ points already considered, m!ch +ill )e done in the conser&ation of one>s energies, )!t a man m!st go still f!rther, and caref!lly h!s)and his &itality )y the a&oidance of all forms of physical self ind!lgences and imp!rities, )!t also all those mental &ices s!ch as h!rry, +orry, e$citement, despondency, anger, complaining and en&y +hich deplete the mind and render it !nfit for any important +or- or admira)le achie&ement. They are common forms of mental dissipation +hich a man of character sho!ld st!dy ho+ to a&oid and o&ercome. The energy +asted in fre8!ent fits of )ad temper +o!ld, if controlled and properly directed, gi&e a man strength of mind, force of character, and m!ch po+er to achie&e. The angry man is a strong man made +ea)y the dissipation of his mental energy. ?e needs self control to manifest his strength. The calm man is al+ays his s!perior in any department of life, and +ill al+ays ta-e precedence of him, )oth in his s!ccess, and in the estimation of others. 4o man can afford to disperse his energies in fostering )ad ha)its and )ad tendencies of mind. E&ery &ice, ho+e&er, apparently small +ill tell against him in the )attle of life. E&ery harmf!l self ind!lgence +ill come )ac- to him in the form of some tro!)le or +ea-ness. E&ery moment of riot or of pandering to his lo+er inclinations +ill ma-e his progress more la)orio!s, and +ill hold him )ac- from scaling the high hea&en of his +ishes for achie&ement. 7n the other hand, he +ho economiCes his energies, and )ends them to+ards the main tas- of his life, +ill ma-e rapid progress, and nothing +ill pre&ent him from reaching the golden city of s!ccess. It +ill )e seen that economy is something far more profo!nd and far reaching than the mere sa&ing of money. It to!ches e&ery part of o!r nat!re and e&ery phase of o!r life. The old saying, 5Ta-e care of the pence, and the po!nds +ill ta-e care of themsel&es6, may )e regarded as a para)le, for the lo+er passions as nati&e energy< it is the a)!se of that energy that is )ad, and if this personal energy )e ta-en care of and stored !p and transm!ted, it reappears as force of character. To +aste this &al!a)le energy in the p!rs!it of &ice is li-e +asting the pence, and so losing the po!nds, )!t to ta-e care of it for good !ses is to store !p the pence of passions, and so gain the golden po!nds of good. Ta-e care, therefore, of the lo+er energies, and the higher achie&ements +ill ta-e care of themsel&es. The Pillar of Economy, +hen so!ndly )!ilt, +ill )e fo!nd to )e composed largely of these fo!r 8!alitiesA( 1. 2oderation 2. Efficiency 3. Jeso!rcef!lness

4. 7riginality Moderation is the strong core of economy. It a&oids e$tremes, finding the middle +ay in all things. It also consists in a)staining from the !nnecessary and the harmf!l. There can )e no s!ch things as moderation in that +hich is e&il, for that +o!ld )e e$cess. 1 tr!e moderation a)stains from e&il. It is not a moderate !se of fire to p!t o!r hands into it, )!t to +arm them )y it at a safe distance. E&il is a fire that +ill )!rn a man tho!gh he )!t to!ch it. a harmf!l l!$!ry is )est left se&erely alone. Smo-ing, sn!ff ta-ing, alcoholic drin-ing, gam)ling, and other s!ch common &ices, altho!gh they ha&e dragged tho!sands do+n to ill health, misery, and fail!re, ha&e ne&er helped one to+ards health, happiness and s!ccess. The man +ho esche+s them +ill al+ays )e head of the man that p!rs!es them, their talents and opport!nities )eing e8!al. ?ealthy, happy, and long li&ed people are al+ays moderate and a)stemio!s in their ha)its. *y moderation the life forces are preser&ed< )y e$cess they are destroyed. 2en, also, +ho carry moderation into their tho!ghts, allaying their passions and feelings, a&oiding all !n+holesome e$tremes and mor)id sensations and sentiments, add -no+ledge and +isdom to happiness and health, and there)y attain to the highest felicity and po+er. The immoderate destroy themsel&es )y their o+n folly. They +ea-en their energies and st!ltify their capa)ilities, and instead of achie&ing an a)iding s!ccess, reach only, at )est, a fitf!l and precario!s prosperity. Efficiency proceeds from the right conser&ation of one>s forces and po+ers. 1ll s-ill is the !se of concentrated energy. S!perior s-ill, as talent and geni!s, is a higher degree of concentrated force. 2en are al+ays s-illf!l in that +hich they lo&e, )eca!se the mind is almost ceaselessly centered !pon it. S-ill is the res!lt of that mental economy +hich transm!tes tho!ght into in&ention and action. There +ill )e no prosperity +itho!t s-ill, and one>s prosperity +ill )e in the meas!re of one>s s-ill. *y a process of nat!ral selection, the inefficient fall in to their right places. 1mong the )adly paid or !nemployed< for +ho +ill employ a man +ho cannot, or +ill not, do his +or- properly= 1n employer may occasionally -eep s!ch a man o!t of charity< )!t this +ill )e e$ceptional< as places of )!siness, offices, ho!seholds, and all centers of organiCed acti&ity, are not charita)le instit!tions, )!t ind!strial )odies +hich stand or fall )!t the fitness and efficiency of their indi&id!al mem)ers. S-ill is gained )y tho!ghtf!lness and attention. 1imless and inattenti&e people are !s!ally o!t of employment to +it, the lo!nger at the street corner. They cannot do the simplest thing properly, )eca!se they +ill not ro!se !p the mind to tho!ght and attention. Jecently an ac8!aintance of mine employed a tramp to clean his +indo+s, )!t the man had refrained from +or- and systematic tho!ght for so long that he had )ecome incapa)le of )oth, and co!ld not e&en clean a +indo+. E&en +hen sho+n ho+ to do it, he co!ld not follo+ the simple instr!ctions gi&en. This is an instance, too, of the fact that the simplest thing re8!ires a meas!re of s-ill in the doing. Efficiency largely determines a man>s place among his fello+s, and leads one on )y steps to higher and higher positions as greater po+ers are de&eloped. The good +or-man is s-illf!l, +ith his tools, +hile the good man is s-illf!l +ith his tho!ghts. .isdom is the highest form of s-ill. 1ptit!de in incipient +isdom. There is one right +ay of doing e&erything, e&en the smallest, and a tho!sand +rong +ays. S-ill consists in finding the one right +ay, and adhering to it. The inefficient )!ngle conf!sedly a)o!t among the tho!sand +rong +ays, and do not adopt the right e&en +hen it is pointed o!t to them. They do this in some cases )eca!se they thin-, in their ignorance, that they -no+ )est, there)y placing themsel&es in a position +here it )ecomes impossi)le to learn, e&en tho!gh it )e only to learn ho+ to clean a +indo+ or s+eep a floor. Tho!ghtlessness and inefficiency are all too common. There is plenty of room in the +orld for common. There is plenty of room in the +orld for tho!ghtf!l and efficient people. Employers of la)o!r -no+ ho+ diffic!lt it is to get the )est +or-manship. The good +or-man, +hether +ith tools or )rain, +hether +ith speech or tho!ght, +ill al+ays find a place for the e$ercise of his s-ill. !esourcefulness is the o!tcome of efficiency. It is an important element in prosperity, for the reso!rcef!l man is ne&er confo!nded. ?e may ha&e many falls, )!t he +ill al+ays )e e8!al to the occasion, and +ill )e on his feet again immediately. Jeso!rcef!lness has its f!ndamental ca!se in the conser&ation of energy. It is energy transm!ted. .hen a man c!ts off certain mental or )odily &ices +hich ha&e )een depleting him of his energy, +hat )ecomes of the energy so conser&ed= It is not destroyed or lost, for energy can ne&er )e destroyed or lost. It )ecomes prod!cti&e energy. It reappears in the form of fr!itf!l tho!ght. The &irt!o!s man is al+ays more s!ccessf!l than the &icio!s man

)eca!se he is teeming +ith reso!rces. ?is entire mentality is ali&e and &igoro!s, a)o!nding +ith stored !p energy. .hat the &icio!s man +astes in )arren ind!lgence, the &irt!o!s man !ses in fr!itf!l ind!stry. 1 ne+ life and a ne+ +orld, a)o!nding +ith all fascinating p!rs!its and p!re delights, open !p to the man +ho sh!ts himself off from the old +orld of animal &ice, and his place +ill )e ass!red )y the reso!rces +hich +ill +ell !p +ithin him. *arren seed perishes in the earth< there is no place for it in the fr!itf!l economy of nat!re. *arren minds sin- in the str!ggle of life. ?!man society ma-es for good, and there is no room in it for the emptiness engendered )y &ice. *!t the )arren mind +ill not sin- for e&er. .hen it +ills, it can )ecome fr!itf!l and regain itself. *y the &ery nat!re of e$istence, )y the eternal la+ of progress, the &icio!s man must fall< )!t ha&ing fallen, he can rise again. ?e can t!rn from &ice to &irt!e, and stand, self respecting and sec!re, !pon his o+n reso!rces. The reso!rcef!l men in&ent, disco&er, initiate. They cannot fail, for they are in the stream of progress. They are f!ll of ne+ schemes, ne+ methods, ne+ hopes, and their life is so m!ch f!ller and richer there)y. They are men of s!pple minds. .hen a man fails to impro&e his )!siness, his +or-, his methods, he falls o!t of the line of progress, and has )eg!n to fail. ?is mind has )ecome stiff and inert li-e the )ody of an aged man, and so fails to -eep pace +ith the rapidly mo&ing ideas and plans of reso!rcef!l minds. 1 reso!rcef!l mind is li-e a ri&er +hich ne&er r!ns dry, and +hich affords refreshment, and s!pplies ne+ &igo!r, in times of dro!ght. 2en of reso!rces are men of ne+ ideas, and men of ne+ ideas flo!rish +here others fade and decay. #riginality is reso!rcef!lness ripened and perfected. .here there is originality there is geni!s, and men of geni!s are the lights of the +orld. .hate&er +or- a man does, he sho!ld fall )ac- !pon his o+n reso!rces in the doing it. .hile learning from others, he sho!ld not sla&ishly imitate them, )!t sho!ld p!t himself into his +or-, and so ma-e it ne+ and original. 7riginal men get the ear of the +orld. They may )e neglected at first, )!t they are al+ays !ltimately accepted, and )ecome patterns for man-ind. 7nce a man has ac8!ired the -nac- of originality, he ta-es his place as a leader among men in his partic!lar department of -no+ledge and s-ill. *!t originality cannot )e forced< it can only )e de&eloped< and it is de&eloped )y proceeding from e$cellence to e$cellence, )y ascending in the scale of s-ill )y the f!ll and right !se of one>s mental po+ers. 3et a man consecrate himself to his +or-, let him, so consecrated, concentrate all his energies !pon it, and the day +ill come +hen the +orld +ill hail him as one of its strong sons< and he, too, li-e *alCac +ho, after many years of stren!o!s toil, one day e$claimed, 5I am a)o!t to )ecome a geni!sG, 5I am a)o!t to )ecome a geni!s6 +ill at least disco&er, to his /oy, that he has /oined the company of original minds, the gods +ho lead man-ind into ne+er, higher, and more )eneficent +ays. The composition of the Second Pillar is th!s re&ealed. Its )!ilding a+aits the ready +or- man +ho +ill s-illf!lly apply his mental energies. . !hird pillar "ntegrity There is no stri-ing a cheap )argain +ith prosperity. It m!st )e p!rchased, not only +ith intelligent la)or, )!t +ith moral force. as the )!))le cannot end!re, so the fra!d cannot prosper. ?e ma-es a fe&erish sp!rt in the ac8!irement of money, and then collapses. 4othing is e&er gained, e&er can )e gained, )y fra!d. It is )!t +rested for a time, to )e again ret!rned +ith hea&y interest. *!t fra!d is not confined to the !nscr!p!lo!s s+indler. 1ll +ho are getting, or trying to get, money +itho!t gi&ing an e8!i&alent are practicing fra!d, +hether they -no+ it or not. 2en +ho are an$io!sly scheming ho+ to get money +itho!t +or-ing for it, are fra!ds, and mentally they are closely allied to the thief and s+indler !nder +hose infl!ence they come, sooner or later, and +ho depri&es them of their capital. .hat is a thief )!t a man +ho carries to its logical or later, and +ho depri&es them of their capital. .hat is a thief )!t a man +ho carries to its logical e$treme the desire to possess +itho!t gi&ing a /!st ret!rn that is, !nla+f!lly= The man that co!rts prosperity m!st, in all his transactions, +hether material or mental, st!dy ho+ to gi&e a /!st ret!rn for that +hich he recei&es. This is the great f!ndamental principle in all so!nd commerce, +hile in spirit!al things it )ecomes the doing to others that +hich +e +o!ld ha&e them do to !s, and applied to the forces of the !ni&erse, it is scientifically stated in the form!la, 51ction and Jeaction are e8!al.6

?!man life is reciprocal, not rapacio!s, and the man +ho regards all others as his legitimate prey +ill soon find himself stranded in the desert of r!in, far a+ay from the path of prosperity. ?e is too far )ehind in the process of e&ol!tion to cope s!ccessf!lly +ith honest man. The fittest, the )est, al+ays s!r&i&e, and he )eing the +orst, cannot therefore contin!e. ?is end, !nless the change in time, is s!re it is the goal, the filthy ho&el, or the place of the deserted o!tcast. ?is efforts are destr!cti&e, and not constr!cti&e, and he there)y destroys himself. It +as ;arlyle +ho, referring to 2ohammed )eing then !ni&ersally regarded )y ;hristians as an impostor, e$claimed, 51n impostor fo!nd a religionG 1n impostor co!ldn>t )!ilt a )ric- ho!se6 an impostor, a liar a cheat the man of dishonesty cannot )!ild as he has neither tools or material +ith +hich to )!ild. ?e can no more )!ild !p a )!siness, a character, a career, a s!ccess, than he can fo!nd a religion or )!ild a )ric- ho!se. ?e not only does not )!ild, )!t all his energies are )ent on !ndermining +hat others ha&e )!ilt, )!t his )eing impossi)le, he !ndermines himself. .itho!t integrity, energy and economy +ill at last fail, )!t aided )y integrity, their strength +ill )e greatly a!gmented. There is not an occasion in life in +hich the moral factor does not play an important part. Sterling integrity tell +here&er it is, and stamps it hall mar- on all transactions< and it does this )eca!se of its +onderf!l coherence and consistency, and its in&inci)le strength. For the man of integrity is in line +ith the fi$ed la+s of things not only +ith the f!ndamental principles on +hich h!man society rests, )!t +ith the la+s +hich hold the &ast !ni&erse together. .ho shall set these at na!ght= .ho, then, shall !ndermine the man of !n)lemished integrity= ?e is li-e a strong tree +hose roots are fed )y perennial springs, and +hich no tempest can la+ lo+. To )e complete and strong, integrity m!st em)race the +hole man, and e$tend to all the details of his life< and it m!st )e so thro!gh and permanent as to +ithstand all temptations to s+er&e into compromise. To fail in one point is to fail in all, and to admit, !nder stress, a compromise +ith falsehood, ho+soe&er necessary and insignificant it may appear, is to thro+ do+n the shield of integrity, and to stand e$posed to the onsla!ghts of e&il. The man +ho +or-s as caref!lly and conscientio!sly +hen his employer is a+ay as +hen his eye is !pon him, +ill not long remain in an inferior position. S!ch integrity in d!ty, in performing the details of his +or-, +ill 8!ic-ly lead him into the fertile regions of prosperity. The shir-er, on the other hand he +ho does not scr!ple to neglect his +or- +hen his employer is not a)o!t, there)y ro))ing his employer of the time and la)o!r for +hich he is paid +ill 8!ic-ly come to the )arren region of !nemployment, and +ill loo- in &ain for needf!l la)o!r. There +ill come a time, too, to the man +ho is not deeply rooted in integrity, +hen it +ill seem necessary to his prospects and prosperity that he sho!ld tell a lie or do a dishonest thing I say, to the man +ho is not deeply rooted in this principle, for a man of fi$ed and enlightened integrity -no+s that lying and dishonesty can ne&er !nder any circ!mstance )e necessary, and therefore he neither needs to )e tempted in this partic!lar, nor can he possi)ly )e tempted )!t the one so tempted m!st )e a)le to cast aside the s!)tle insin!ation of falsehood +hich, in a time of indecision and perple$ity, arises +ithin him, and he m!st stand firmly )y the principle, )eing +illing to lose and s!ffer rather than sin- into o)li8!ity. In this +ay only can he )ecome enlightened concerning this moral principle, and disco&er the glad tr!th that integrity does not lead to loss and s!ffering, )!t to gain and /oy< that honesty and depri&ation are not, and cannot )e, related as ca!se and effect. It is this +illingness to sacrifice rather than )e !ntr!e that leads to enlightenment in all spheres of life< and the man +ho, rather than sacrifice some selfish aim, +ill lie or decei&e, has forfeited his right to moral enlightenment, and ta-es his place lo+er do+n among the de&otees of deceit, among the doers of shady transactions, than men of no character and no rep!tation. 1 man is not tr!ly armo!red +ith integrity !ntil he has )ecome incapa)le of lying or decei&ing either )y gest!re, +ord, or act< !ntil he sees, clearly, openly, and freed from all do!)t, the deadly effects of s!ch moral t!rpit!de. The man so

enlightened is protect from all 8!arters, and can no more )e !ndermined )y dishonest men than the s!n can )e p!lled do+n from hea&en )y madmen, and the arro+s of selfishness and treachery that may )e po!red !pon him +ill re)o!nd from the strong armo!r of his integrity and the )right shield of his righteo!sness, lea&ing him !nharmed and !nto!ched. 1 lying tradesman +ill tell yo! that no man can thri&e and )e honest in these days of -een competition. ?o+ can s!ch a man -no+ this, seeing that he has ne&er tried honest= 2oreo&er, s!ch a man has no -no+ledge of honesty, and his statement is therefore, a statement of ignorance, and ignorance and falsehood so )lind a man that he foolishly imagines all are as ignorant and false as himself. I ha&e -no+n s!ch tradesmen, and ha&e seen them come to r!in. I once heard a )!sinessman ma-e the follo+ing statement in a p!)lic meetingA(54o man can )e entirely honest in )!siness< he can only )e appro$imately honest.6 ?e imagined that his statement re&ealed the condition of the )!siness +orld< it did not, it revealed his own condition. ?e +as merely telling his a!dience that he +as a dishonest man, )!t his ignorance, moral ignorance, pre&ented him from seeing this. 1ppro$imate honesty is only another term for dishonesty. The man +ho de&iated a little from the straight path, +ill de&iate more. ?e has no fi$ed principle of right and is only thin-ing of his o+n ad&antage. That he pers!ades himself that his partic!lar dishonesty is of a +hite and harmless -ind, and that he is not so )ad as his neigh)o!r, is only of the many forms of self del!sion +hich ignorance of moral principles creates. Jight doing )et+een man and main in the &aried relations and transactions of life is the &ery so!l of integrity. It incl!des, )!t is more than, honesty. It is the )ac-)one of h!man society, and the s!pport of h!man instit!tions. .itho!t it there +o!ld )e no tr!st, no confidence )et+een men, and the )!siness +orld +o!ld topple to its fall. 1s the liar thin-s all men are liars, and treats them as s!ch, so the man of integrity treats all men +ith confidence. ?e tr!sts them, and they tr!st him. ?is clear eye and open hand shame the creeping fra!d so that he cannot practice his fra!d on him. 1s Emerson has so finely p!t it 5Tr!st men and they +ill )e tr!e to yo!, e&en tho!gh they ma-e an e$ception in yo!r fa&or to al their r!les of trade.6 The !pright man )y his &ery presence commands the morality of those a)o!t him ma-ing them )etter than they +ere. 2en are po+erf!lly infl!enced )y one another, and, as good is more po+erf!l than e&il, the strong and good man )oth shames and ele&ates, )y his contact, the +ea- and )ad. The man of integrity carries a)o!t +ith him an !nconscio!s grande!r +hich )oth a+es and inspires. ?a&ing lifted himself a)o&e the petty, the mean, and the false, those co+ard &ices slin- from his presence in conf!sion. The highest intellect!al gift cannot compare +ith this lofty moral grande!r. In the memory of men and the estimation of the +orld the man of integrity occ!pies a higher place than the man of geni!s. *!c-minster says, 5The moral grande!r of an independent integrity is the s!)limest thing in nat!re.6 It is the 8!ality in man +hich prod!ces heroes. The man of !ns+er&ing rectit!de is, intrinsically, al+ays a hero. It only needs the occasion to )ring o!t the heroic element. ?e is al+ays, too, possessed a permanent happiness. The man of geni!s may )e &ery !nhappy, )!t not to the man of integrity. 4othing nor sic-ness, nor calamity, nor death can depri&e him of that permanent satisfaction +hich inheres in !prightness. Jectit!de leads straight to prosperity )y fo!r s!ccessi&e steps. First, the !pright man +ins the confidence of others. Second, ha&ing gained their confidence, they p!t tr!st in him. Third, this tr!st, ne&er )eing &iolated, prod!ces a good rep!tation< and fo!rth, a good rep!tation spreads f!rther and f!rther, and so )ring a)o!t s!ccess. Hishonesty has the re&erse effect. *y destroying the confidence of others, it prod!ces in them s!spicion and mistr!st, and these )ring a)o!t a )ad rep!tation, +hich c!lminates in fail!re. The Pillar of Integrity is held together )y these fo!r &irile elementsA

1. ?onesty 2. Fearlessness 3. P!rposef!lness 4. In&inci)ility $onesty is the s!rest +ay to s!ccess. The day at last comes +hen the dishonest man repents in sorro+ and s!fferingA )!t not man e&er needs to repent of ha&ing )een honest. E&en +hen the honest man fails as he does sometimes, thro!gh lac-ing other of these pillars, s!ch as energy, economy, or system his fail!re is not the grie&o!s thing it is to the dishonest man, for he can al+ays re/oice in the fact that he has ne&er defra!ded a fello+ )eing. E&en in his dar-est ho!r he finds repose in a clear conscience. Ignorant men imagine that dishonesty is a short c!t to prosperity. This is +hy they practice it. The dishonest man is morally short sighted. 3i-e the dr!n-ard +ho sees the immediate pleas!re of his ha)it, )!t not the !ltimate degradation, he sees the immediate effect of a dishonest act a larger profit )!t not its !ltimate o!tcome< he does not see that an acc!m!lated n!m)er of s!ch acts m!st ine&ita)ly !ndermine his character, and )ring his )!siness toppling a)o!t his ears in r!in. .hile poc-eting his gains, and thin-ing ho+ cle&erly and s!ccessf!lly he is imposing on others, he is all the time imposing on himself, and e&ery coin th!s gained must )e paid )ac- +ith added interest, and from this /!st retri)!tion there is no possi)le loophole of escape. This moral gra&itation is an s!re and !n&arying as the physical gra&itation of a stone to the earth. The tradesman +ho demands of his assistants that they shall )e, and misrepresents his goods to c!stomers, is s!rro!nding himself on all hands +ith s!spicion, mistr!st, and hatred. E&en the moral +ea-lings +ho carry o!t his instr!ctions, despise him +hile defiling themsel&es +ith his !nclean +or-. ?o+ can s!ccess thri&e in s!ch a poisono!s atmosphere= The spirit of r!in is already in s!ch a )!siness, and the day of his fall is ordained. 1n honest man may fail, )!t not )eca!se he is honest, and his fail!re +ill )e hono!ra)le, and +ill not in/!re his character and rep!tation. ?is fail!re, too, res!lting do!)tless from his incapacity in the partic!lar direction of his fail!re, +ill )e a means of leading him into something more s!ited to his talents, and th!s to !ltimate s!ccess. Fearlessness accompanies honesty. The honest man has a clear eye and an !nflinching gaCe. ?e loo-s his fello+men in the face, and his speech is direct and con&incing. The liar and cheat hangs his head< his eye is m!ddy and his gaCe o)li8!e. ?e cannot loo- another man in the eye, and his speech aro!ses mistr!st, for it is am)ig!o!s and !ncon&incing. .hen a man has f!lfilled his o)ligations, he has nothing to fear. 1ll his )!siness relations are safe and sec!re. ?is methods and actions +ill end!re the light of day. Sho!ld he pass thro!gh a diffic!lt time, and, get into de)t, e&ery)ody +ill tr!st him and )e +illing to +ait for payment, and all his de)ts +ill )e paid. Hishonest people try to a&oid paying their de)ts, and they li&e in fear< )!t the honest man tries to a&oid getting into de)t, )!t +hen de)t o&erta-es him, he does not fear, )!t, redo!)ling his e$ertions, his de)ts are paid. The dishonest are al+ays in fear. They do not fear de)t, )!t fear that they +ill ha&e to pay their de)ts. They fear their fello+(men, fear the esta)lished a!thorities, fear the res!lts of all that they do, and they are in constant fear of their misdeeds )eing re&ealed, and of the conse8!ences +hich may at any moment o&erta-e them. The honest man is rid of all this )!rden of fear. ?e is light hearted, and +al-s erect among his fello+s< not ass!ming a part, and s-!l-ing and cringing, )!t )eing himself, and meeting eye to eye. 4ot decei&ing or in/!ring any, there are none to fear, and anything and against him can only re)o!nd to his ad&antage.

1nd this fearlessness is, in itself, a to+er to strength in a man>s life, s!pporting him thro!gh all emergencies, ena)ling him to )attle manf!lly +ith diffic!lties, and in the end sec!ring for him that s!ccess of +hich he cannot )e dispossessed. Purposefulness is the direct o!tcome of that strength of character +hich integrity fosters. The man of integrity is the man of direct aims and strong and intelligent p!rposes. ?e does not g!ess, and +or- in the dar-. 1ll his plans ha&e in them some of that moral fi)er of +hich his character is +ro!ght. 1 man>s +or- +ill al+ays in some +ay reflect himself, and the man of so!nd integrity is the man of so!nd plan. ?e +eights and considers and loo-s ahead, and so is less li-ely to ma-e serio!s mista-es, or to )!ngle into a dilemma from +hich it is diffic!lt to escape. Ta-ing a moral &ie+ of all things, and al+ays considering moral conse8!ences, he stands on a firmer and more e$alted gro!nd than the man of mere policy and e$pedience< and +hile commanding a more e$tended &ie+ of any sit!ation, he +ields the greater po+er +hich a more comprehensi&e grasp of details +ith the principles in&ol&ed, confers !pon him. 2orality al+ays has the ad&antage of e$pediency. Its p!rposes al+ays reach do+n far )elo+ the s!rface, and are therefore more firm and sec!re, more strong and lasting. There is a nati&e directness, too, a)o!t integrity, +hich ena)les the man to get straight to the mar- in +hate&er he does, and +hich ma-es fail!re almost impossi)le. Strong men ha&e strong p!rposes, and strong p!rposes lead to strong achie&ements. The man of integrity is a)o&e all men strong, and his strength is manifested in that thoro!ghness +ith +hich he does the )!siness of his life< thoro!ghness +hich commands respect, admiration, and s!ccess. %nvincibility is a glorio!s protector, )!t it only en&elopes the man +hose integrity is perfectly p!re and !nassaila)le. 4e&er to &iolate, e&en in the most insignificant partic!lar, the principle of integrity, is to )e in&inci)le against all the assa!lts of inn!endo, slander, and misrepresentation. The man +ho has failed in one point is &!lnera)le, and the shaft of e&il, entering that point, +ill lay him lo+, li-e the arro+ in the heel of 1chilles. P!re and perfect integrity is proof against all attac- and in/!ry, ena)ling its possessor to meet all opposition and persec!tion +ith da!ntless co!rage and s!)lime e8!animity. 4o amo!nt of talent, intellect, or )!siness ac!men can gi&e a man that po+er of mind and peace of heart +hich come from an enlightened acceptance and o)ser&ance of lofty moral principles. 2oral force is the greatest po+er. 3et the see-er for a tr!e prosperity disco&er this force, let him foster and de&elop it in his mind and in his deeds, and as he s!cceeds he +ill ta-e his place among the strong leaders of the earth. S!ch is the strong and adamantine Pillar of integrity. *lessed and prospero!s a)o&e all men +ill )e he +ho )!ilds its incorr!pti)le masonry into the temple of his life. #. Fo$rth pillar System System is that principle of order )y +hich conf!sion is rendered impossi)le. In the nat!ral and !ni&ersal order e&erything is in its place, so that the &ast !ni&erse r!ns more perfectly than the most perfect machine. Hisorder in space +o!ld mean the destr!ction of the !ni&erse< and disorder in a man>s affairs destroys his +or- and his prosperity. 1ll comple$ organiCations are )!ilt !p )y system. 4o )!siness or society can de&elop into large dimensions apart from system, and this principle is preeminently the instr!ment of the merchant, the )!siness man, and the organiCer of instit!tions. There are many departments in +hich a disorderly man may s!cceed altho!gh attention to order +o!ld increase his s!ccess )!t he +ill not s!cceed in )!siness !nless he can place the )!siness entirely in the hands of a systematic manager, +ho +ill there)y remedy his o+n defect. 1ll large )!siness concerns ha&e )een e&ol&ed along definitely dra+n systematic lines, any &iolation of +hich +o!ld )e disastro!s to the efficiency and +elfare of the )!siness. ;omple$ )!siness or other organiCations are )!ilt !p li-e

comple$ )odies in nat!re, )y scr!p!lo!s attention to details. The disorderly man thin-s he can )e careless a)o!t e&ery thing )!t the main end, )!t )y ignoring the means he fr!strates the end. *y the disarrangement of details, organisms perish, and )y the careless neglect of details, the gro+th of any +or- or concern is pre&ented. Hisorderly people +aste an enormo!s amo!nt of time and energy. The time frittered a+ay in h!nting for things is s!fficient, +ere if conser&ed )y order, to ena)le them to achie&e any s!ccess, for slo&enly people ne&er ha&e a place for anything, and ha&e to h!nt, fre8!ently for a long time, for any article +hich they re8!ire. In the irritation, )ad h!mo!r, and chagrin +hich this daily h!nting for things )rings a)o!t, as m!ch energy is dissipated as +o!ld )e re8!ired to )!ild !p a )ig )!siness, or scale the highest heights of achie&ement in any direction. 7rderly people conser&e )oth their time and energy. They ne&er lose anything, and therefore ne&er ha&e to find anything. E&erything is in its place, and the hand can )e at once placed !pon it, tho!gh it )e in the dar-. They can +ell afford to )e cool and deli)erate and so !se their mental energies in something more profita)le than irritation, )ad temper and acc!sing others for their o+n lac- of order. There is a -ind of geni!s in system +hich can perform apparent +onders +ith ease. 1 systematic man can get thro!gh so great a 8!antity of +or- in s!ch a short time, and +ith s!ch freedom from s!ch e$ha!stion, as to appear almost mirac!lo!s. ?e scale the heights of s!ccess +hile his slo&enly competitor is +allo+ing hopelessly in the )ogs of conf!sion. ?is strict o)ser&ance of the la+ of order ena)les him to reach his ends, s+iftly and smoothly, +itho!t friction or loss of time. The demands of system, in all departments of the )!siness +orld, are as rigid and e$acting as the holy &o+s of a saint, and cannot )e &iolated in the smallest partic!lar )!t at the ris- of one>s financial prospects. In the financial +orld, the la+ of order is an iron necessity, and he +ho fa!ltlessly o)ser&es it, sa&es time, temper, and money. E&ery end!ring achie&ement in h!man society rests !pon a )asis of system< so tr!e is this, that +ere system +ithdra+n, progress +o!ld cease. Thin-, for instance, of the &ast achie&ements of literat!re the +or-s of classic a!thors and of great geni!ses< the great poems, the inn!mera)le prose +or-s, the mon!mental histories, the so!l stirring orations< thin- also the social interco!rse of h!man society, of it religions, its legal stat!tes, and its &ast f!nd of )oo- -no+ledge thin- of all these +onderf!l reso!rces and achie&ements of lang!age, and then reflect that they all depend for their origin, gro+th, and contin!ance on the systematic arrangements of t+enty si$ letters, an arrangement ha&ing ine$ha!sti)le and illimita)le res!lts )y the fact of its rigid limitation +ithin certain fi$ed r!les. 1gain< all the +onderf!l achie&ements of mathematics ha&e come from the systematic arrangement of ten fig!res< +hile the most comple$ piece of machinery, +ith its tho!sands of parts +or-ing together smoothly and almost noiselessly to the achie&ement of the end for +hich it +as designed, +as )ro!ght forth )y the systematic o)ser&ance of a fe+ mechanical la+s. ?erein +e see ho+ system simplifies that is comple$A ho+ it ma-es easy that +hich +as diffic!lt< ho+ it relates an infinite &ariety of details of the one central la+ or order, and so ena)les them to )e dealt +ith and acco!nted for +ith perfect reg!larity, and +ith an entire a)sence of conf!sion. The scientist names and classifies the myriad details of the !ni&erse, from the microscopic rotifer to the telescopic star, )y his o)ser&ance of the principle of system, so that o!t of many millions of o)/ects, reference can )e made to any one o)/ect in, at most, a fe+ min!tes. It is this fac!lty of speedy references and s+ift dispatch +hich is of s!ch o&er+helming importance in e&ery department of -no+ledge and ind!stry, and the amo!nt of time and la)o!r th!s sa&ed to h!manity is so &ast as to )e incompati)le. .e spea- of religio!s, political, and )!siness systems< and so on, indicating that all things in h!man society are +elded together )y the adhesi&e 8!alities of order.

System is, indeed, one of the great f!ndamental principles in progress, and in the )inding together, in one complete +hole, of the +orld>s millions of h!man )eings +hile they are at the same time each stri&ing for a place and are competing +ith one another in opposing aims and interest. .e see here ho+ system is allied +ith greatness, for the many separate !nits +hose minds are !ntrained to the discipline of system, are -ept in their places )y the organiCing po+er of the comparati&ely fe+ +ho percei&e the !rgent, the inescapa)le, necessity for the esta)lishment of fi$ed and in&iola)le r!les, +hether in )!siness, la+, religion, science, or politics in fact, in e&ery sphere of h!man acti&ity for immediately t+o h!man )eings meet together, they need some common gro!nd of !nderstanding for the a&oidance of conf!sion< in a +ord, some system to reg!late their actions. 3ife is too short for conf!sion< and -no+ledge gro+s and progress proceeds along a&en!es of system +hich pre&ent retardation and retrogression, so that he +ho systematiCes his -no+ledge or )!siness, simplifies and enhances it for his s!ccessor, ena)ling him to )egin, +ith a free mind, +here he left off. E&ery large )!siness has its system +hich renders its &ast machinery +or-a)le, ena)ling it to r!n li-e a +ell )alanced and +ell oiled machine. 1 remar-a)le )!siness man, a friend of mine, once told me that he co!ld ha&e his h!ge )!siness for t+el&e months, and it +o!ld r!n on +itho!t hitch till his ret!rn< and he does occasionally lea&e it for se&eral months, +hile tra&elling, and on his ret!rn, e&ery man, )oy and girl< e&ery tool, )oo-, and machine< e&ery detail do+n to the smallest, is in its place doing its +or- as +hen he left< and no tro!)le, no diffic!lty, no conf!sion has arisen. There can )e no mar-ed s!ccess part from a lo&e of reg!larity and discipline, and the a&oidance of friction, along +ith the restf!lness and efficiency of mind +hich spring from s!ch reg!larity. People +ho a)hor discipline, +hose minds are !ngo&erned and anarchic, and +ho are careless and irreg!lar in their thin-ing, their ha)its and the management of their affairs, cannot )e highly s!ccessf!l and prospero!s, and they fill their li&es +ith n!mero!s +orries, tro!)les, diffic!lties, and petty annoyances, all of +hich +o!ld disappear !nder a proper reg!lation of their li&es. 1n !nsystematic mind is an !ntrained mind and it can no more cope +ith +ell disciplined minds in the race of life than an !ntrained athlete can s!ccessf!lly complete +ith a caref!lly trained competitor in athletic competitor in athletic races. The ill disciplined mind, that thin-s anything +ill do, rapidly falls )ehind the +ell disciplined minds +ho are con&inced that only the )est +ill do in the stren!o!s race for the priCes of life, +hether they )e material, mental, or moral priCes. The man +ho, +hen he comes to do his +or-, is !na)le to find his tools, or to )alance his fig!res, or to find the -ey of his des-, or the -ey to his tho!ghtless, +ill )e str!ggling in his self made toils +hile his methodical neigh)or +ill )e freely and /oyf!lly scaling the in&igorating heights of s!ccessf!l achie&ement. The )!siness man +hose method is slo&enly, or c!m)ersome, or )ehind the most recent de&elopments of s-illed minds, sho!ld only )lame himself as his prospects are decadent, and sho!ld +a-e !p to the necessity for more highly specialiCed and effecti&e methods in his concern. ?e sho!ld seiCe !pon e&ery thing e&ery in&ention and idea that +ill ena)le him to economiCe time and la)o!r, and aid him in thoro!ghness, deli)eration and dispatch. System is the la+ )y +hich e&erything e&ery organism, )!siness, character, nation, empire is )!ilt. *y adding cell to cell, department to department, tho!ght to tho!ght, la+ to la+, and colony to colony in orderly se8!ence and classification, all things, concerns and instit!tions gro+ in magnit!de, and e&ol&e to completeness. The man +ho is contin!ally impro&ing his methods, is gaining in )!ilding po+er< it therefore )eho&es the )!siness man to )e reso!rcef!l and in&enti&e in the impro&ement of his methods, for the )!ilders +hether of cathedrals or characters, )!siness or religions are the strong ones of the earth, and the protectors and pioneers of h!manity. The systematic )!ilder is a creator and preser&er, +hile the man of disorder demolishes and destroys, and no limit can )e set to the gro+th of a man>s po+ers, the completeness of his character, the infl!ence of his organiCation, or the e$tent of his )!siness, if he )!t preser&e intact the discipline of order, and ha&e e&ery detail in its place, -eep e&ery department to

its special tas-, and ta)!late and classify +ith s!ch efficiency and perfection as to ena)le him at any moment to )ring !nder e$amination or into re8!isition to the remotest detail in connection +ith his special +or-. In system is contained these fo!r ingredientsA 1. Jeadiness 2. Jecc!racy 3. Btility 4. ;omprehensi&eness !eadiness is aliveness. It is that spirit of alertness )y +hich a sit!ation is immediately grasped and dealt +ith. The o)ser&ance of system fosters and de&elops this spirit. The s!ccessf!l :eneral m!st ha&e the po+er of readily meeting any ne+ and !nloo-ed for mo&e on the part of the enemy< so e&ery )!siness man m!st ha&e the readiness to deal +ith any !ne$pected de&elopment affecting his line of trade< and so also m!st the man of tho!ght )e a)le to deal +ith the details of any ne+ pro)lems +hich may arise. Hilatoriness is a &ice that is fatal to prosperity, for it leads to incapa)ility and st!pidity. The men of ready hands, ready hearts, and ready )rains, +ho -no+ +hat they are doing, and do it methodically, s-illf!lly, and +ith smooth yet cons!mmate despatch are the men +ho need to thin- little of prosperity as an end, for it comes to them +hether they see- it or not< s!ccess r!ns after them, and -noc-s at their door< and they !nconscio!sly command it )y the s!per) e$cellence of their fac!lties and methods. &ccuracy is of s!preme importance in all commercial concerns and enterprises, )!t there can )e no acc!racy apart from system, and a system +hich is more or less imperfect +ill in&ol&e its originator in mista-es more or less disastro!s !ntil he impro&es it. Inacc!racy is one of the commonest failings, )eca!se acc!racy is closely allied to self(discipline, and self(discipline, along +ith that glad s!)/ection to e$ternal discipline +hich it in&ol&es, is an indication of high moral c!lt!re to +hich the ma/ority ha&e not yet attained. If the inacc!rate man +ill not +illingly s!)/ect himself to the discipline of his employer or instr!ctor, )!t thin-s he -no+s )etter, his failing can ne&er )e remedied, and he +ill there)y )ind himself do+n to an inferior position, if in the )!siness +orld< or to imperfect -no+ledge, if in the +orld of tho!ght. The pre&alence of the &ice of inacc!racy Dand in &ie+ of its disastro!s effect it m!st )e regarded as a &ice, tho!gh perhaps one of the lesser &icesE is patent to e&ery o)ser&e in the +ay in +hich the ma/ority of people relate a circ!mstance or repeat a simple statement of fact. It is nearly al+ays made !ntr!e )y more or less mar-ed inacc!racies. Fe+ people, perhaps Dnot rec-oning those +ho deli)erately lieE, ha&e trained themsel&es to )e acc!rate in +hat they say, or are so caref!l as to admit and state their lia)ility to error, and from this common form of inacc!racy many !ntr!ths and mis!nderstandings arise. 2ore people ta-e pains to )e acc!rate in +hat they do than in +hat they say, )!t e&en here inacc!racy is &ery common, rendering many inefficient and incompetent, and !nfitting them for any stren!o!s and +ell s!stained endea&o!r. The man +ho ha)it!ally !ses !p a portion of his o+n or his employer>s time in trying to correct his errors, or for the correction of +hose mista-es another has to )e employed, is not the man to maintain any position in the +or- a day +orld< m!ch less to reach a place among the ran-s of the prospero!s. There ne&er yet li&ed a man +ho did not ma-e some mista-es on his +ay to his partic!lar s!ccess, )!t he is the capa)le and right minded man +ho percei&es his mista-es and 8!ic-ly remedies them, and +ho is glad +hen they are pointed o!t to him. It is ha)it!al and persistent< inacc!racy +hich is a &ice< and he is the incapa)le and +rong minded man +ho +ill not see or admit his mista-es, and +ho ta-es offence +hen they are pointed o!t to him.

The progressi&e man learns )y his o+n mista-es as +ell as )y the mista-es of others. ?e is al+ays ready to test good ad&ice )y practice, and aims at greater and e&er greater acc!racy in his methods, +hich means higher and higher perfection, for acc!racy is perfect, and the meas!re of a man>s acc!racy +ill )e the meas!re of his !ni8!eness and perfection. 'tility or !sef!lness, is the direct res!lt of method in one>s +or-. 3a)o!r arri&es at fr!itf!l and profita)le ends +hen it is systematically p!rs!ed. If the gardener is to gather in the )est prod!ce, he m!st not only so+ and plant, )!t he m!st so+ and plant at the right time< and if any +or- is to )e fr!itf!l in res!lts, it m!st )e done seasona)ly, and the time for doing a thing m!st not )e allo+ed to pass )y. Btility considers the practical end< and employs the )est means to reach that end. It a&oids side iss!es, dispenses +ith theories, and retains its hold only on those things +hich can appropriated to good !ses in the economy of life. Bnpractical people )!rden their minds +ith !seless and !n&erifia)le theories, and co!rt fail!re )y entertaining spec!lations +hich, )y their &ery nat!re, cannot )e applied in practice. The man +hose po+ers are sho+n in +hat he does, and not in mere tal-ing are arg!ing, a&oids metaphysical 8!i))ling and 8!andaries, and applies himself to the accomplishment of some good and !sef!l end. That +hich cannot )e red!ced to practice sho!ld not )e allo+ed to hamper the mind. It sho!ld )e thro+n aside, a)andoned, and ignored. 1 man recently told me that if his theory sho!ld )e pro&ed to ha&e no !sef!l end, he sho!ld still retain his hold !pon it as a )ea!tif!l theory. If a man chooses to cling to so(called 5)ea!tif!l6 theories +hich are pro&ed to ha&e no !se in life, and no s!)stantial )asis of reality, he m!st not )e s!rprised if he fails in his +ordly !nderta-ings, for he is an !npractical man. .hen the po+ers of the mind are di&erted from spec!lati&e theoriCing to practical doing, +hether in material or moral directions, s-ill, po+er, -no+ledge, and prosperity increase. 1 man>s prosperity is meas!red )y his !sef!lness to the comm!nity, and a man is !sef!l in accordance +ith that he does, and not )eca!se of the theories +hich he entertains. The carpenter fashions a chair< the )!ilder erects a ho!se< the mechanic prod!ces a machine< and the +ise man mo!lds a perfect character. 4ot the schismatic, the theorists and the contro&ersialists, )!t the +or-ers, the ma-ers, and the doers are the salt of the earth. 3et a man t!rn a+ay from the mirages of intellect!al spec!lation, and )egin to do something, and to do it +ith all his might, and he +ill there)y gain a special -no+ledge, +ield a special po+er, and reach his o+n !ni8!e position and prosperity among his fello+s. omprehensiveness is that 8!ality of mind +hich ena)les a man to deal +ith a large n!m)er of related details, to grasp them in their entirety, along +ith the single principle +hich go&erns them and )inds them together. It is a masterly 8!ality, gi&ing organiCing and go&erning po+er, and is de&eloped )y systematic attention to details. The s!ccessf!l merchant holds in his mind, as it +ere, all the details of his )!siness, and reg!lates them )y a system adapted to his partic!lar form of trade. The in&entor has in his mind all the details of his machine, along +ith their relation to a central mechanical principle, and so perfects his in&ention. The a!thor of a great poem or story relates all his characters and incidents to a central plot, and so prod!ces a composite and end!ring literary +or-. ;omprehensi&eness is analytic and synthetic capacity com)ined in the same indi&id!al. 1 capacio!s and +ell ordered mind, +hich holds +ithin its silent depths an army of details in their proper arrangement and tr!e +or-ing order, is the mind that is near to geni!s, e&en if it has not already arri&ed. E&ery man cannot )e a geni!s nor does he need to )e, )!t he can )e grad!ally e&ol&ing his mental capacity )y caref!l attention to system in his tho!ghts and )!siness, and as his intellect depends and )roadens his po+ers +ill )e intensified and his prosperity accent!ated.

S!ch, then, are fo!r corner pillars in the Temple of Prosperity, and of themsel&es they are s!fficient to permanently s!stain it +itho!t the addition of the remaining fo!r. The man +ho perfects himself in Energy, Economy, Integrity, and System +ill achie&e an end!ring s!ccess in the +or- of his life, no matter +hat the nat!re of that +or- may )e. It is impossi)le for one to fail +ho is f!ll of energy, +ho caref!lly economiCes his time and money, and &irt!o!sly h!s)ands his &itality, +ho practices !ns+er&ing integrity, and +ho systematiCes his +or- )y first systematiCing his mind. S!ch a man>s efforts +ill )e rightly directed, and that, too, +ith concentrated po+er, so that they +ill )e effecti&e and fr!itf!l. In addition he +ill reach a manliness and an independent dignity +hich +ill !nconscio!sly command respect and s!ccess, and +ill strengthen +ea-er ones )y its &ery presence in their midst. 5Seest tho! a man diligent in )!siness< he shall stand )efore -ings, he shall not stand )efore mean men,6 says Script!re of s!ch a one. ?e +ill not )eg, or +himper, or complain, or cynically )lame others, )!t +ill )e too strong and p!re and !pright a man to sinhimself so lo+. 1nd so standing high in the no)ility and integrity of his character, he +ill fill a high place in the +orld and in the estimation of men. ?is s!ccess +ill )e certain and his prosperity +ill end!re. 5?e +ill stand and not fall in the )attle of life.6 %. Fifth pillar Sympathy The remaining pillars are the fo!r central pillars in the Temple of Prosperity. They ga&e it greater strength and sta)ility, and add )oth to its )ea!ty and !tility. They contri)!te greatly to its attracti&eness, for they )elong to the highest moral sphere, and therefore to great )ea!ty and no)ility of character. They, indeed, ma-e a man great, and place him among the comparati&ely fe+ +hose minds are rare, and that shine apart in spar-ling p!rity and )right intelligence. Sympathy sho!ld not )e confo!nded +ith that ma!dlin and s!perficial sentiment +hich, li-e a pretty flo+er +itho!t root, presently perishes and lea&es )ehind neither seed nor fr!it. To fall into hysterical some s!ffering a)road, is not sympathy. 4either are )!rsts of &iolent indignation against the cr!elties and in/!stices of others nor any indication of a sympathetic mind. If one is cr!el at home if he )adgers his +ife, or )eats his children, or a)!ses his ser&ants, or sta)s his neigh)ors +ith shafts of )itter sarcasm +hat hypocrisy is in his profession of lo&e for s!ffering people +ho are o!tside the immediate range of his infl!enceG .hat shallo+ sentiment informs his )!rsts of indignation against the in/!stice and hard heartedness in the +orld aro!nd him. Says Emerson of s!ch 5:o, lo&e they infant< lo&e thy +ood chopper< )e good nat!red and modest< ha&e that grace< and ne&er &arnish yo!r hard !ncharita)le am)ition +ith this incredi)le tenderness for )lac- fol- a tho!sand miles off. They lo&e afar is spite at home6. The test of a man is in his immediate acts, and not in !ltra sentiments< and if those acts are consistently informed +ith selfishness and )itterness, if those at home hear his steps +ith dread, and feel a /oyf!l relief on his depart!re, ho+ empty are his e$pressions of sympathy for the s!ffering or do+n trodden ho+ f!tile his mem)ership of a philanthropic society. Tho!gh the +ell of sympathy may feed the spring of tears, that spring more often dra+s its s!pply from the dar- pool of selfishness, for +hen selfishness is th+arted it spends itself in tears. Sympathy is a deep, silent, ine$pressi)le tenderness +hich is sho+n in a consistently self forgetf!l gentle character. Sympathetic people are not g!shing and spasmodic, )!t are permanently self restrained, firm, 8!iet, !nass!ming and gracio!s. Their !ndist!r)ed demeano!r, +here the s!ffering of others is concerned, is fre8!ently mista-en for indifference )y shallo+ minds, )!t the sympathetic and discerning eye recogniCes, in their 8!iet strength and their s+iftness to aid +hile others are s+eeping, and +ronging their hands, the deepest, so!ndest sympathy. 3ac- of sympathy is sho+n in cynicism, illnat!red sarcasm, )itter ridic!le, ta!nting and moc-ery, and anger and condemnation, as +ell as in that mor)id and false sentiment +hich is a theoretical and ass!med sympathy, ha&ing no )asis in practice.

3ac- of sympathy arises in egotism< sympathy arises in lo&e. Egotism is in&ol&ed in ignorance< lo&e is allied to -no+ledge. It is common +ith men to imagine themsel&es as separate from their fello+s, +ith separate aims and interests< and to regard themsel&es as right and others +rong in their respecti&e +ays. Sympathy lifts a man a)o&e this separate and self centred life and ena)les him to li&e in the hearts of his fello+s, and to thin- and feel +ith them. ?e p!ts himself in their place, and )ecomes, for the time )eing, as they are. 1s .hitman, the hospital hero, e$presses it 5I do not as- the +o!nded person.6 It is a -ind of impertinence to 8!estion a s!ffering creat!re. S!ffering calls for aid and tenderness, and not for c!riosity< and the sympathetic man or +oman feels the s!ffering, and ministers to its alle&iation. 4or can sympathy )oast, and +here&er self praise enters in, sympathy passes o!t. If one spea-s of his many deeds of -indness, and complains of the ill treatment he has recei&ed in ret!rn, he has not done -indly deeds, )!t has yet to reach that self forgetf!l modest +hich is the s+eetness of sympathy. Sympathy, in its real and profo!nd sense, is oneness +ith others in their stri&ings and s!fferings, so that the man of sympathy is a composite )eing< he is, as it +ere, a n!m)er of men, and he &ie+s a thing from a n!m)er of different sides, and not from one side only, and that his o+n partic!lar side. ?e sees +ith the others men>s eyes, hears +ith their ears, thin-s +ith their minds, and feels +ith their hearts. ?e is th!s a)le to !nderstand men +ho are &astly different from himself< the meaning of their li&es is re&ealed to him, and he is !nited to them in the spirit of good+ill. Said *alCac 5The poor fascinate me< their h!nger is my h!nger< I am +ith them in their homes< their pri&ations I s!ffer< I feel the )eggar>s rags !pon my )ac-< I for the time )eing )ecome the poor and despised man.6 It reminds !s of the saying of 7ne greater than *alCac, that a deed done for a s!ffering little one +as done for him. 1nd so it is< sympathy leads !s to the hearts of all men, so that +e )ecome spirit!ally !nited to them, and +hen they s!ffer +e feel the pain< +hen they are glad +e re/oice +ith them< +hen they are despised and persec!ted, +e spirit!ally descend +ith them into the depths, and ta-e into o!r hearts their h!miliation and distress< and he +ho has this )inding, !niting spirit of sympathy, can ne&er )e cynical and condemnatory can ne&er pass tho!ghtless and cr!el /!dgements !pon his fello+s< )eca!se in his tenderness of heart he is e&er +ith them in their pain. *!t to ha&e reached this ripened sympathy, it m!st needs )e that one has lo&ed m!ch, s!ffered m!ch and so!nded the dar- depths of sorro+. It springs from ac8!aintance +ith the profo!ndest e$periences, so that a man has ad conceit, tho!ghtlessness, and selfishness )!rnt o!t of his heart. 4o man can ha&e tr!e sympathy +ho has not )een, in some meas!re at least, 5a man of sorro+s, and ac8!ainted +ith grief,6 )!t the sorro+ and grief m!st ha&e passed, m!st ha&e ripened into a fi$ed -indness and ha)it!al calm. To ha&e s!ffered so m!ch in a certain direction that the s!ffering is finished, and only its partic!lar +isdom remains, ena)les one, +here&er that s!ffering presents itself, to !nderstand and deal +ith it )y p!re sympathy< and +hen one has )een 5perfected )y s!ffering6 in many directions, he )ecomes a centre of rest and healing for the sorro+ing and )ro-en hearted +ho are afflicted +ith the affections +hich he has e$perienced and con8!ered. 1s a mother feels the ang!ish of her s!ffering child, so the man of sympathy feels the ang!ish of s!ffering men. S!ch is the highest and holiest sympathy, )!t a sympathy m!ch less perfect is a great po+er for good in h!man life and a meas!re of it is e&ery+here and e&ery day needed. .hile re/oicing in the fact that in e&ery +al- in life there are tr!ly sympathetic people, one also percei&es that harshness, resentment, and cr!elty are all too common. These hard 8!alities )ring their o+n s!fferings, and there are those +ho fail in their )!siness, or partic!lar +or-, entirely )eca!se of the harshness of their disposition. 1 man +ho is fiery and resentf!l, or +ho is hard, cold and calc!lating, +ith the springs of sympathy dried !p +ithin him, e&en tho!gh he )e other+ise an a)le man, +ill, in the end scarcely a&oid disaster in his affairs. ?is heated folly in the one case, or cold cr!elty in the other, +ill grad!ally isolate him from his fello+s and from those +ho are immediately related to him in his partic!lar a&ocation, so that the elements of prosperity +ill )e eliminated from his life, lea&ing him +ith a lonely fail!re, and perhaps a hopeless despair.

E&en in ordinary )!siness transactions, sympathy is an important factor, for people +ill al+ays )e attracted to those +ho are of a -indly and genial nat!re, preferring to deal +ith them rather than +ith those +ho are hard and for)idding. In all spheres +here direct personal contact plays an important part, the sympathetic man +ith a&erage a)ility +ill al+ays ta-e precedence of the man of greater a)ility )!t +ho is !nsympathetic. If a man )e a minister or a clergyman, a cr!el la!gh or an !n-ind sentence from him +ill serio!sly in/!re his rep!tation and infl!ence, )!t partic!larly his infl!ence, for e&en they +ho admire his good 8!alities +ill, thro!gh his !n-indness, !nconscio!sly ha&e a lo+er regard for him in their personal esteem. If a )!siness man profess religion, people +ill e$pect to see the good infl!ence of that religion on his )!siness transactions. To profess to )e a +orshipper of the gentle 0es!s on S!nday, and all the rest of the +ee )e a hard, grasping +orshipper of mammon, +ill in/!re his trade, and detract considera)ly from his prosperity. Sympathy is a !ni&ersal spirit!al lang!age +hich all, e&en the animals, instincti&ely !nderstand and appreciate, for all )eings and creat!res are s!)/ect to s!ffering, and this sameness of painf!l e$perience leads to that !nity of feeling +hich +e call sympathy. Selfishness impels men to protect themsel&es at the e$pense of others< )!t sympathy impels them to protect others )y the sacrifice of self< and in this sacrifice of self there is no real and !ltimate loss, for +hile the pleas!re of selfishness are small and fe+, the )lessings of sympathy are great and manifold. It may )e as-ed, 5?o+ can a )!siness man< +hose o)/ect is to de&elop his o+n trade, practice self(sacrifice=6 Even man can practice self sacrifice (ust where he is, and in the measure that he is capable of understand it. If one contends that he cannot practice a &irt!e it, for +ere his circ!mstances different, he +o!ld still ha&e the same e$c!se. Hiligence in )!siness is not incompati)le +ith self sacrifice, for de&otion to d!ty, e&en tho!gh that d!ty )e trade, is not selfishness, )!t may )e an !nselfish de&otion. I -no+ a )!siness man +ho, +hen a competitor +ho had tried to Kc!t him o!t> in )!siness, c!t himself o!t and failed, set that same competitor !p in )!siness again. Tr!ly a )ea!tif!l act of self sacrifice< and the man that did it is, today, one of the most s!ccessf!l and prospero!s of )!siness men. The most prospero!s commercial tra&eler I ha&e e&er -no+n, +as o&erflo+ing +ith e$!)erant -indness and geniality. ?e +as as innocent of all 5tric-s of trade6 as a ne+ )orn infant, )!t his great heart and manly !prightness +on for him fast friends +here&er he +ent. 2en +ere glad to see him come into their office or shop or mill, and not alone for the good and )racing infl!ence he )ro!ght +ith him, )!t also )eca!se his )!siness +as so!nd and tr!st+orthy. This man +as s!ccessf!l thro!gh sheer sympathy, )!t sympathy so p!re and free from policy, that he himself +o!ld pro)a)ly ha&e denied that his s!ccess co!ld )e attri)!ted to it. Sympathy can ne&er hinder s!ccess. It is selfishness that )lights and destroys. 1s good+ill increases, man>s prosperity +ill increase. 1ll interests are m!t!al, and stand or fall together, and as sympathy e$pands the heart, it e$tends the circle of infl!ence, ma-ing )lessings, )oth spirit!al and material, to more greatly a)o!nd. Fo!rfold are the 8!alities +hich ma-e !p the great &irt!e of sympathy, namelyA( 1. Findness 2. :enerosity 3. :entleness 4. Insight

)indness, +hen f!lly de&eloped, is not a passing imp!lse )!t a permanent 8!ality. 1n intermittent and !nrelia)le imp!lse is not -indness, tho!gh it often goes !nder that name. There is no -indness in praise if it )e follo+ed )y a)!se. The lo&e +hich seems to prompt the spontaneo!s -iss +ill )e of little acco!nt if it )e associated +ith a spontaneo!s spite. The gift +hich seemed so gracio!s +ill lose its &al!e sho!ld the gi&er after+ards +ish its &al!e in ret!rn. To ha&e one>s feelings aro!sed to do a -ind action to+ards another )y some e$ternal stim!l!s pleasing to one>s self, and shortly after+ards to )e s+ayed to the other e$treme to+ards the same person )y an e$ternal e&ent !npleasing to one>s self, sho!ld )e regarded as +ea-ness of character< and it is also a selfish condition, !s, and +hen he pleases !s, to )e thin-ing of one>s self only. 1 tr!e -indness is !nchangea)le, and needs no e$ternal stim!l!s to force it into action. It is a +ell from +hich thirsty so!ls can al+ays drin-, and it ne&er r!ns dry. Findness, +hen it is a strong &irt!e, is )esto+ed not only on those +ho please !s, )!t also !pon those +hose actions go contrary to o!r +ish and +ill, and it is a constant and ne&er &arying glo+ of genial +armth. There are some actions of +hich men repent< s!ch are all !n-ind actions. There are other actions of +hich men do not repent, and s!ch are all -ind actions. The day comes +hen men are sorry for the cr!el things they said and did< )!t the day of gladness is al+ays +ith them for the -indly things they ha&e said and done. Bn-indness mars a man>s character, it mars his face as time goes on, and it mars that perfection of s!ccess +hich he +o!ld other+ise reach. Findness )ea!tifies the character, it )ea!tifies the face +ith the gro+th of the years, and it ena)les a man to reach that perfection of s!ccess to +hich his intellect!al a)ilities entitle him. 1 man>s prosperity is mello+ed and enriched )y the -indness of his disposition. *enerosity goes +ith a larger hearted -indness. If -indness )e the gentle sister, :enerosity is the strong )rother. 1 free, open handed, and magnanimo!s character is al+ays attracti&e and infl!ential. Stringiness and meanness al+ays repel< they are dar-, cramped, narro+, and cold. Findness and generosity al+ays attac-< they are s!nny, genial, open, and +arm. That +hich repels ma-es for isolation and fail!re< that +hich attracts ma-es for !nion and s!ccess. :i&ing is as important a d!ty as getting< and he +ho gets all he can, and ref!ses to gi&e, +ill at last )e !na)le to get< for it is as m!ch a spirit!al la+ that +e cannot get !nless +e gi&e, as that +e cannot gi&e !nless +e get. :i&ing has al+ays )een ta!ght as a great and important d!ty )y all the religio!s teachers. This is )eca!se gi&ing is one of the high+ays of personal gro+th and progress. It is a means )y +hich +e attain to greater and greater !nselfishness, and )y +hich +e pre&ent the falling )ac- into selfishness. It implies that +e recogniCe o!r spirit!al and social -inship +ith o!r fello+(men, and are +illing to part +ith a portion of that +e ha&e earned or possess, for man +ho, the more he gets, h!ngers for more still, and ref!ses to loosen his grasp !pon his acc!m!lating store, li-e a +ild )east +ith its prey, is retrogressing< he is sh!tting himself o!t from all the higher and /oy gi&ing 8!alities, and from free and life gi&ing comm!nion +ith !nselfish, happy h!man hearts. Hic-ens>s Scrooge in 51 ;hristmas ;arol6 represents the condition of s!ch a man +ith graphic &i&idness and dramatic force. 7!r p!)lic men in England to(day Dpro)a)ly also in 1mericaE are nearly all DI thin- I might say all, for I ha&e not yet met an e$ceptionE great gi&ers. These men 3ord 2ayors, 2ayors, 2agistrates, To+n and ;ity ;o!ncillors, and all men filling responsi)le p!)lic offices )eing men +ho ha&e )een sing!larly s!ccessf!l in the management of their o+n pri&ate affairs, are considered the )est men for the management of p!)lic affairs, and n!mero!s no)le instit!tions thro!gho!t the land are perpet!al +itnesses to the m!nificence of their gifts. 4or ha&e I )een a)le to find any s!)stantial tr!th in the acc!sation, so often h!rled against s!ch men )y the en&io!s and !ns!ccessf!l, that their riches are made !n/!stly. .itho!t )eing perfect men, they are an hono!ra)le class of manly, &igoro!s, genero!s, and s!ccessf!l men, +ho ha&e ac8!ired riches and hono!r )y sheer ind!stry, a)ility and !prightness.

3et a man )e+are of greed, of meanness, of en&y, of /ealo!sy, of s!spicion, for these things, if har)o!red, +ill ro) him of all that is )est in life, aye, e&en all that is )est in material things, as +ell as all that is )est in character and happiness. 3et him )e li)eral of heart and genero!s of hand, magnanimo!s and tr!sting, not only gi&ing cheerf!lly and often of his s!)stance, )!t allo+ing his friends and fello+(men freedom of tho!ght and action let him )e th!s, and hono!r, plenty, and prosperity +ill come -noc-ing at the door for admittance as his friends and g!ests. *entleness is a-in to di&inity. Perhaps no 8!ality is so far remo&ed from all that is coarse, )r!tal and selfish as gentleness, so that +hen one is )ecoming gentle, he is )ecoming di&ine. It can only )e ac8!ired after m!ch e$perience and thro!gh great self(discipline. It only )ecomes esta)lished in a man>s heart +hen he has controlled and )ro!ght into s!)/ection his animal &oice, a distinct, firm, )!t 8!iet en!nciation, and freedom from e$citement, &ehemence, or resentment in pec!liarly aggra&ating circ!mstances. If there is one 8!ality +hich, a)o&e all others, sho!ld disting!ish the religio!s man, it is the 8!ality of gentleness, for it is the hall mar- of spirit!al c!lt!re. The r!dely aggressi&e man is an affront to c!lti&ated minds and !nselfish hearts. 7!r +ord gentlemen has not altogether departed from its original meaning. It is still applied to one +ho is modest and self(restrained, and is considerate for the feelings and +elfare of others. 1 gentle man one +hose good )eha&ior is prompted )y tho!ghtf!lness and -indliness is al+ays lo&ed, +hate&er may )e his origin. @!arrelsome people ma-e a display in their )ic-ering and recriminations of their ignorance and lac- of c!lt!re. The man +ho has perfected himself in gentleness ne&er 8!arrels. ?e ne&er ret!rns the hard +ord< he lea&es it alone, or meets it +ith a gentle +ord +hich is far more po+erf!l than +rath. :entleness is +edded to +isdom, and the +ise man has o&ercome all anger in himself, and so !nderstands ho+ to o&ercome it in others. The gentleman is sa&ed from most of the dist!r)ances and t!rmoil>s +ith +hich !ncontrolled men afflict themsel&es. .hile they are +earing themsel&es o!t +ith +astef!l and needless strain, he is 8!iet and composed, and s!ch 8!ietness and compos!re are strong to +in in the )attle of life. %nsight is the gift of sympathy. The sympathetic mind is the profo!ndly percei&ing mind. .e !nderstand )y e$perience, and not )y arg!ment. *efore +e can -no+ a thing or )eing, o!r life m!st to!ch its or his life. 1rg!ment analyCes the o!ter s-in, )!t sympathy reaches to the heart. The cynic sees the hat and coat, and thin-s he sees the man. The sympathetic seer sees the man, and is not concerned +ith the hat and coat. In all -inds of hatred there is a separation )y +hich each mis/!dges the other. In all -inds of lo&e there is a mystic !nion )y +hich each -no+s the other. Sympathy, )eing the p!rest form of this the greatest poet )eca!se he has the largest heart. 4o other fig!re in all literat!re has sho+n s!ch a profo!nd -no+ledge of the h!man heart, and of nat!re )oth animate and inanimate. The personal Sha-espeare is not to )e fo!nd in his +or-s< he is merged, )y sympathy, into his characters. The +ise man and the philosopher< the madman and the fool< the dr!n-ard and the harlot these he, for the time into their partic!lar e$periences and -ne+ them )etter than they -ne+ themsel&es. Sha-espeare has no partiality, no pre/!dice< his sympathy em)races all, from the lo+est to the highest. Pre/!dice is the great )arrier to sympathy and -no+ledge. It is impossi)le to !nderstand those against +hom one har)o!rs a pre/!dice. .e only see men and things as they are +hen +e di&est o!r minds of partial /!dgements. .e )ecome seers as +e )ecome sympathiCers. Sympathy has -no+ledge for her companion. Insepara)le are the feeling heart and the seeing eye. The man of pity is the man of prophecy. ?e +hose heart )eats in t!ne +ith all hearts, to him the contents of all hearts are re&ealed. 4or are past and f!t!re any longer insol!)le mysteries to the man of sympathy. ?is moral insight apprehends the perfect ro!nd of h!man life. Sympathetic insight lifts a man into the conscio!sness of freedom, gladness and po+er. ?is spirit inhales /oy as his l!ngs inhale air. There are no longer any fears of his fello+(men of competition, hard times, enemies, and the li-e. These gro&elling ill!sion ha&e disappeared, and there has opened !p )efore his a+a-ened &ision a realm of greatness and grande!r. &. Si'th pillar Sincerity

?!man society is held together )y its sincerity. 1 !ni&ersal falseness +o!ld )eget a !ni&ersal mistr!st +hich +o!ld )ring a)o!t a !ni&ersal separation, if not destr!ction. 3ife is made sane, +holesome, and happy, )y o!r deep rooted )elief in one another. If +e did not tr!st men, +e co!ld not transact )!siness +ith them, co!ld not e&en associate +ith them. Sha-espeare>s 5Timon6 sho+s !s the +retched condition of a man +ho, thro!gh his o+n folly, has lost all faith in the sincerity of h!man nat!re. ?e c!ts himself off from the company of all men, and finally commits s!icide. Emerson has something to the effect that if the tr!st system +ere +ithdra+n from commerce, society +o!ld fall to pieces< that system )eing an indication of the !ni&ersal confidence men place in each other. *!siness, commonly s!pposed )y the shortsighted and foolish to )e all fra!d and deception is )ased on a great tr!st a tr!st that men +ill meet and f!lfil their o)ligations. Payment is not as-ed !ntil the goods are deli&ered< and the fact of the contin!ance of this system for ages, pro&es that most men do pay their de)ts, and ha&e no +ish to a&oid s!ch payment. *ac- of all its shortcomings, h!man society rests on a strong )asis of tr!th. Its f!ndamental note in sincerity. Its great leaders are all men of s!perlati&e sincerity< and their names and achie&ements are not allo+ed to perish a proof that the &irt!e of sincerity is admired )y all the race. It is easy for the insincere to imagine that e&ery)ody is li-e themsel&es, and to spea- of the 5rottenness of society6, ( tho!gh a rotten thing co!ld end!re age after age, for is not e&erything yello+ to the /a!ndiced eye= People +ho cannot see anything good in the constit!tion of h!man society, sho!ld o&erha!l themsel&es. Their tro!)le is near home. They call good, e&il. They ha&e d+elt cynically and pee&ishly on e&il till they cannot see good, and e&erything and e&ery)ody appears e&il. 5Society is rotten from top to )ottom6, I heard a man say recently< and he as-ed me if I did not thin- so. I replied that I sho!ld )e sorry to thin- so< that +hile society had many )lemishes, it +as so!nd at the core, and contained +ithin itself the seeds of perfection. Society, indeed is so so!nd that the man +ho is playing a part for the accomplishment of entirely selfish ends cannot long prosper, and cannot fill any place as an infl!ence. ?e is soon !nmas-ed and disagreed< and the fact that s!ch a man can, for e&en a )rief period, )atten on h!man cred!lity, spea-s +ell for the tr!stf!lness of men, if it re&eals their lac- of +isdom. 1n accomplished actor on the stage is admired, )!t the designing actor on the stage of life )rings himself do+n to ignominy and contempt. In stri&ing to appear +hat he is not, he )ecomes as one ha&ing no indi&id!ality, no character, and he is depri&ed of all infl!ence, all po+er, all s!ccess. 1 man of profo!nd sincerity is a great moral force, and there is no force not e&en the highest intellect!al force that can compare +ith it. 2en are po+erf!l in infl!ence according to the so!ndness and perfection of their sincerity. 2orality and sincerity are so closely )o!nd !p together, that +here sincerity is lac-ing, morality, as a po+er, is lac-ing also, for insincerity !ndermines all the other &irt!es, so that they cr!m)le a+ay and )ecome of no acco!nt. E&en a little insincerity ro)s a character of all its no)ility, and ma-es it common and contempti)le. Falseness is so despica)le a &ice and no man of moral +eight can afford to dally +ith pretty complements, or play the fool +ith tri&ial and ho+soe&er light, in order to please, and he is no longer strong and admira)le, )!t is )ecome a shallo+ +ea-ling +hose mind has no deep +ell of po+er from +hich men can dra+, and no satisfying richness to stir in them a +orshipf!l regard. E&en they +ho are for the moment flattered +ith the painted lie, or pleased +ith the deftly +o&en deception, +ill not escape those permanent !nder c!rrents of infl!ence +hich mo&e the heart and shape the /!dgement to fi$ed and final iss!es, +hile these designed del!sions create )!t momentary ripples on the s!rface of the mind. 5I am &ery pleased +ith his attentions,6 said a +oman of an ac8!aintance, 5)!t I +o!ld not marry him6. 5.hy not=6 she +as as-ed. 5?e doesn>t ring tr!e6, +as the reply.

!ing true, a term f!ll of meaning. It has reference to the coin +hich, +hen tested )y its ring, emits a so!nd +hich re&eals the sterling metal thro!gho!t, +itho!t the admi$t!re of any )ase material. %t comes up to the standard, and +ill pass any+here and e&ery+here for its f!ll &al!e. So +ith men. Their +ords and actions emit their o+n pec!liar infl!ence. There is in them an ina!di)le so!nd +hich all other men in+ardly hear and instincti&ely detect. They -no+ the false ring from the tr!e, yet -no+ not ho+ they -no+. 1s the o!ter ear can ma-e the most delicate distinctions in so!nds, so the inner ear can ma-e e8!ally s!)tle distinctions )et+een so!ls. 4one are !ltimately decei&ed )!t the decei&er. It is the )lind folly of the insincere that, +hile flattering themsel&es !pon their s!ccessf!l sim!lations, they are decei&ing none )!t themsel&es. Their actions are laid )are )efore all hearts. There is at the hear of man a tri)!nal +hose /!dgements do not miscarry. If the senses fa!ltlessly detect, shall not the so!l infalli)ly -no+G This inner infalli)ility is sho+n in the collecti&e /!dgement of the race. This /!dgement is perfect< so perfect than in literat!re, art, science, in&ention, religion in e&ery department of -no+ledge it di&ides the good from the )ad, the +orthy from the !n+orthy, the tr!e from the false, Cealo!sly g!arding and preser&ing the former, and allo+ing the latter to perish. The +or-s, +ords, and deeds of great men are the heirlooms of the race, and the race is not careless of their &al!e. 1 tho!sand men +rite a )oo-, and one only is a +or- of original geni!s, yet the race singles o!t that one, ele&ates and preser&es it, +hile it consigns the nine h!ndred and ninety nine copyists to o)li&ion. Ten tho!sand men !tter a sentence !nder a similar circ!mstance, and one only is a sentence of di&ine +isdom, yet the race singles o!t that saying for the g!idance of posterity, +hile the other sentences are heard no more. It is tr!e that the race slays its prophets, )!t e&en that slaying )ecomes a test +hich re&eals the tr!e ring, and men detect its t!reens. The slain one has come !p to the standard, and the deed of his slaying is preser&ed as f!rnishing infalli)le proof of his greatness. 1s the co!nterfeit coin is detected, and cast )ac- into the melting pot, +hile the sterling coin circ!lates among all men, and is &al!ed for its +orth, so the co!nterfeit +ord, deed, or character is percei&ed, and is left to fall )ac- into the nothingness from +hich it emerged, a thing !nreal, po+erless, dead. Sp!rio!s things ha&e no &al!e, +hether they )e )ric(a()rac or men. .e are ashamed of imitations that try to pass for the gen!ine article. Falseness is cheap. The mas8!erader )ecomes a )y+ord< he is less than a man< he is a shado+, a spoo-, a mere mas-. Tr!eness is &al!a)le. The so!nd hearted man )ecomes an e$emplar< he is more than a man< he is a reality< a force, a mo!lding principle, )y falseness all is lost e&en indi&id!ality dissol&es for falseness is nonentity, nothingness. *y tr!eness e&erything is gained, for tr!eness is fi$ed, permanent, real. It is all important that +e )e real< that +e har)o!r no +ish to appear other than +hat +e are< that +e sim!late no &irt!e, ass!me no e$cellency, adopt no disg!ise. The hypocrite thin-s he can hood +in- the +orld and the eternal la+ of the +orld. There is )!t one person that he hood+in-s, and that is himself, and for that the la+ of the +orld inflicts its righteo!s penalty. There is an old theory that the e$cessi&ely +ic-ed are annihilated. I thin- to )e a pretender is to come as near to annihilation as a man can get, for there is a sense in +hich the man is gone, and in his place there is )!t a mirage of shams. The hell of annihilation +hich so many dread, he has descended into< and to thin- that s!ch a man can prosper is to thin- that shado+s can do the +or- of entities, and displace real men. If any man thin-s he can )!ild !p a s!ccessf!l career on pretences and appearances, let him pa!se )efore sin-ing into the a)yss of shado+s< for in insincerity there is no solid gro!nd, no s!)stance, no reality< there is nothing on +hich anything can stand, and no material +ith +hich to )!ild< )!t there are loneliness, po&erty, shame, conf!sion, fears, s!spicions, +eeping, groaning, and lamentations< for if there is one hell lo+er, dar-er, fo!ler than all others, it is the hell of insincerity. Fo!r )ea!tif!l traits adorn the mind of the sincere man< they areA( 1. Simplicity

2. 1ttracti&eness 3. Penetration 4. Po+er +implicity is nat!ralness. It is simple )eing, +itho!t fa-e or foreign adornment. .hy are all things in nat!re so )ea!tif!l= *eca!se they are nat!ral. .e see them as they are, no tas- they might +ish to appear, for in sooth they ha&e no +ish to appear, for in sooth they ha&e no +ish to appear other+ise. There is no hypocrisy in the +orld of nat!re o!tside of h!man nat!re. The flo+er +hich is so )ea!tif!l in all eyes +o!ld lose its )ea!tify in all eyes +o!ld nat!re +e loo- !pon reality, and its )ea!ty and perfection gladden and amaCe !s. .e cannot find any+here a fla+, and are conscio!s of o!r incapacity to impro&e !pon anything, e&en to the most insignificant. E&erything ha sits o+n pec!liar perfection, and shines in the )ea!ty of !nconscio!s simplicity. 7ne of the modern social cries is, 5*ac- to nat!re6. It is generally !nderstood to mean a cottage in the co!ntry, and a piece of land to c!lti&ate. It +ill )e of little !se to go into the co!ntry if +e ta-e o!r shams +ith !s< and any &eneer +hich may cling to !s can as +ell )e +ashed off /!st +here +e are. It is good that they +ho feel )!rdened +ith the con&entions of society sho!ld fly to the co!ntry, and co!rt the 8!iet of nat!re, )!t it +ill fail if it )y anything )!t a means to that in+ard redemption +hich +ill restore !s to the simple and the tr!e. *!t tho!gh h!manity has +andered from the nat!ral simplicity of the animal +orld, it is mo&ing to+ards a higher, a di&ine simplicity. 2en of great geni!s are s!ch )eca!se of their spontaneo!s simplicity. They do not foreign< they are. 3esser minds st!dy style and effect. They +ish to c!t a stri-ing fig!re on the stage of the +orld, and )y that !nholy +ish they are doomed to mediocrity. Said a man to me recently, 5I +o!ld gi&e t+enty years of my life to )e a)le to +rite an immortal hymn.6 .ith s!ch an am)ition a man cannot +rite a hymn. ?e +ants to pose. ?e is thin-ing of himself, of his o+n glory. *efore a man can +riter an immortal hymn, or create any immortal +or- he m!st gi&e, not t+enty years of his life to am)ition )!t his can do anything great, and m!st sing, paint, +rite, o!t of ten tho!sand )itter e$periences, ten tho!sand fail!res, ten tho!sand con8!ests, ten tho!sand /oys. ?e m!st -no+ :ethsemane< he m!st +or- +ith )lood and tears. Jetaining his intellect and moral po+ers, and ret!rning to simplicity, a man )ecomes great. ?e forfeits nothing real. 7nly the shams are cast aside, re&ealing the standard gold of character. .here there is sincerity there +ill al+ays )e simplicity a simplicity of the -ind that +e see in nat!re, the )ea!tif!l simplicity of tr!th. &ttractiveness is the direct o!tcome of simplicity. This is seen in the attracti&eness of all nat!ral o)/ects< to +hich +e ha&e referred, )!t in h!man nat!re it is manifested as personal influence. 7f recent years certain pse!domystics ha&e )een ad&ertising to sell the secret of 5personal magnetism6 for so many dollars, )y +hich they p!rport to sho+ &ain people ho+ they can ma-e themsel&es attracti&e to others )y certain 5occ!lt6 means as tho!gh attracti&eness can )e )ro!ght and sold, and p!t on and off li-e po+der and paint. 4or are people +ho are an$io!s to )e tho!ght attracti&e, li-ely to )ecome so, for their &anity is a )arrier to it. The &ery desire to )e tho!ght attracti&e is, in itself, a deception, and it leads to the practice of n!mero!s deceptions. It infers, too, that s!ch people are conscio!s of lac-ing the gen!ine attractions and graces of character, and are on the loo- o!t for a s!)stit!te< )!t there is no s!)stit!te for )ea!ty of mind and strength of character. 1ttracti&eness, li-e geni!s, is lost )y )eing co&eted, and possessed )y those +ho are too solid and sincere of character to desire it. There is nothing in h!man nat!re nor talent, nor intellect, nor affection, nor )ea!ty of feat!res that can compare in attracti&e po+er +ith that so!ndness of mind and +holeness of heart +hich +e call sincerity. There is a perennial charm a)o!t a sincere man or +oman, and they dra+ a)o!t themsel&es the )est specimens of h!man nat!re. There can )e no personal charm apart from sincerity. Infat!ation there may )e, and is, )!t this is a -ind of disease, and is &astly different from the indissol!)le )ond )y +hich sincere people are attached. Infat!ation ends in painf!l disill!sion, )!t as there is nothing hidden )et+een sincere so!ls, and they stand !pon that solid gro!nd of reality, there is no ill!sion to )e displayed.

3eaders among men attract )y the po+er of their sincerity, and the meas!res of their sincerity is the meas!re of their sincerity is the great may )e a man>s intellect he can ne&er )e a permanent leader and g!ide of men !nless he )e sincere. For a time he may sail /a!ntily !pon the stream of pop!larity, and )elie&e himself sec!re, )!t it is only that he may shortly fall the lo+er in pop!lar odi!m. ?e cannot long decei&e the people +ith his painted front. They +ill soon loo- )ehind, and find of +hat sp!rio!s st!ff he is made. ?e is li-e a +oman +ith a painted face. She thin-s she is admired for her comple$ion, )!t all -no+ it is paint, and despise her for it. she has one admirer herself, and the hell of limitation to +hich all the insincere commit themsel&es is the hell of self admiration. Sincere people do not thin- of themsel&es, of their talent, their geni!s, their &irt!e, their )ea!tify and )eca!se they are so !nconscio!s of themsel&es, they attract all, and +in their confidence, affection, and esteem. Penetration )elongs to the sincere. 1ll shams are !n&eiled in their presence. 1ll sim!lators are transparent to the searching eye of the sincere man. .ith one clear glance he sees thro!gh all their flimsy pretences. Tric-sters +ith !nder his strong gaCe, and +ant to get a+ay from it. ?e +ho has rid his heart of all falseness, and entertains only that +hich is tr!e, has gained the po+er to disting!ish the false from the tr!e in others. ?e is not decei&ed +ho is not self decei&ed. 1s men, loo-ing aro!nd on the o)/ects of nat!re, infalli)ly disting!ish them s!ch as a sna-e, a )ird, a horse, a tree, a rose, and so on so the sincere man disting!ishes )et+een the &ariety of characters. ?e percei&es in a mo&ement, a loo-, a +ord, an act, the nat!re of the man, and acts accordingly. ?e is on his g!ard +itho!t )eing s!spicio!s. ?e is prepared for the pretender +itho!t )eing mistr!stf!l. ?e acts from positi&e -no+ledge, and not from negati&e s!spicion. 2en are open to him, and he reads their contents. ?is penetrati&e /!dgement pierces to the centre of actions. ?is direct and !ne8!i&ocal cond!ct strengthens in others the good, and shames the )ad, and he is a staff of strength to those +ho ha&e not yet attained to his so!ndness of heart and head. Po+er goes +ith penetration. 1n !nderstanding of the nat!re of actions is accompanied +ith the po+er to meet and deal +ith all actions in the right and )est +ay. Fno+ledge is al+ays po+er, )!t -no+ledge of the nat!re of actions is s!perlati&e po+er, and he +ho possesses it )ecomes a Presence to all hearts, and modifies their actions for good. 3ong after his )odily presence has passed a+ay, he is still a mo!lding force in the +orld and is a spirit!al reality +or-ing s!)tly in the minds of men, and shaping them to+ards s!)lime ends. 1t first his po+er local and limited, )!t the circle of righteo!sness +hich he has set mo&ing, contin!es to e$tend and e$tended till it em)races the +hole +orld, and all men are infl!enced )y it. The sincere man stamps his character !pon all that he does, and also !pon all people +ith +hom he comes in contact. ?e spea-s a +ord in season, and some one is impressed< the infl!ence is comm!nicated to another, and another, and presently some despairing so!l ten tho!sand miles a+ay hears it and is restored. S!ch a po+er is prosperity in itself, and its +orth is not to )e &al!ed in coin. 2oney cannot p!rchase the priceless /e+els of character, )!t la)o!r in right doing can, and he +ho ma-es himself sincere, +ho ac8!ires a ro)!st so!ndness thro!gho!t his entire )eing, +ill )ecome a man of sing!lar s!ccess and rare po+er. S!ch is the strong pillar of sincerity. It s!pporting po+er is to great that, one it is completely erected, the Temple of Prosperity is sec!re. Its +alls +ill not cr!m)le< its rafters +ill not decay< its roof +ill not fall in. It +ill stand +hile the man li&es, and +hen has passed a+ay it +ill contin!e to afford a shelter and a home for others thro!gh many generation. (. Se)enth pillar "mpartiality To get rid of pre/!dice is a great achie&ement. Pre/!dices piles o)stacles in a man>s +ay o)stacles to health, s!ccess, happiness, and prosperity, so that he is contin!ally r!nning !p against imaginary enemies, +ho, +hen pre/!dice is remo&ed, are seen to )e friend. 3ife, indeed, a sort of o)stacle race to the man of pre/!dice, a race

+herein the o)stacles cannot )e negotiated and the goal is not reached< +hereas to the impartial man life is a day>s +al- in a pleasant co!ntry, +ith refreshment and rest at the end of the day. To ac8!ire impartiality, a man m!st remo&e that innate egotism +hich pre&ents him from seeing any thing from any point of &ie+ other than this o+n. 1 great tas-, tr!ly< )!t a nota)le, and one that can )e +ell )eg!n no+, e&en if it cannot )e finished. Tr!th can 5remo&e mo!ntains6, and pre/!dice is a range of mental mo!ntains )eyond +hich the partisan does not see, and of +hich he does not )elie&e there is any )eyond. These mo!ntains remo&ed, ho+e&er, there opens to the &ie+ the !nending &ista of mental &ariety )lended in one glorio!s pict!re of light and shade, of colo!r and tone, gladdening )eholding eyes. *y clinging to st!))orn pre/!dice +hat /oys are missed, +hat friends are sacrificed, +hat happiness is destroyed, and +hat prospects are )lightedG 1nd yet freedom from pre/!dice is a rare thing. There are fe+ men +ho are not pre/!diced partisans !pon the s!)/ects +hich are of interest to them. 7ne rarely meets a man that +ill dispassionately disc!ss his s!)/ect from )oth sides, considering all the facts and +eighing all the e&idence so as to arri&e at tr!th on the matter. Each partisan has his o+n case to ma-e o!t. ?e is not searching for tr!th, for he is already con&inced that his o+n concl!sion is the tr!th, and that all else is error< )!t he is defending his o+n case, and stri&ing for &ictory. 4either does he attempt to pro&e that he has the tr!th )y a calm array of facts and e&idence, )!t defends his position +ith more or less heat and agitation. Pre/!dice ca!ses a man to form a concl!sion, sometimes +itho!t any )asis of fact or -no+ledge, and then to ref!se to consider anything +hich does not s!pport that concl!sion< and in this +ay pre/!dice is a complete )arrier to the attainment of -no+ledge. It )inds a man do+n to dar-ness and ignorance, and pre&ents the de&elopment of his mind in the highest and no)lest directions. 2ore than this, it also sh!ts him o!t from comm!nion +ith the )est minds, and confines him to the dar- and solitary cell of his o+n egotism. Pre/!dice is a sh!tting !p of the mind against the entrance of ne+ light, against the perception of more )ea!ty, against the hearing of di&iner m!sic. The partisan clings to his little, fleeting, flimsy opinion, and thin-s it the greatest thing in the +orld. ?e is so in lo&e +ith his o+n concl!sion D+hich is only a form of self lo&eE, that he thin-s all men o!ght to agree +ith him, and he regards men as more or less st!pid +ho do not see as he sees, +hile he praises the good /!dgement of those +ho are one +ith him in his &ie+. S!ch a man cannot ha&e -no+ledge, cannot ha&e tr!th. ?e is confined to the sphere of opinion Dto his o+n self created ill!sionsE +hich is o!tside the realm of reality. ?e mo&es in a -ind of self infat!ation +hich pre&ents him from seeing the commonest facts of life, +hile his o+n theories !s!ally more or less gro!ndless ass!me, in his mind, o&erpo+ering proportions. ?e fondly imagines that there is )!t one side to e&erything, and that side is his o+n. There are at least t+o sides to e&erything, and he it is +ho finds the tr!th in a matter +ho caref!lly e$amines )oth sides +ith all freedom from e$citement, and +itho!t any desire for the predominance of one side o&er another. In its di&isions and contro&ersies the +orld at large is li-e t+o la+yers defending a case. The co!nsel for the prosec!tion presents all the facts +hich pro&e his side, +hile co!nsel for the defense presents all the facts +hich s!pport his contention, and each )elittles or ignores, or tries to reason a+ay, the facts of the other. The 0!dge in the case, ho+e&er, is li-e the impartial thin-er among menA ha&ing listened to all the e&idence on )oth sides, he compares and sifts it so as to form an impartial s!mming !p in the ca!se of /!stice. 4ot that this !ni&ersal partiality is a )ad thing, nor as in all other e$tremes, nat!re here red!ces the oppositions of conflicting parties to a perfect )alance< moreo&er, it is a factor in e&ol!tion< it stim!lates men to thin- +ho ha&e not yet de&eloped the po+er to ro!se !p &igoro!s tho!ght at +ill, and it is a phase thro!gh +hich all men ha&e to pass. *!t it is only )y+ay and a tangled, conf!sed and painf!l one to+ards the great high+ay of Tr!th. It is the are of +hich impartiality is the perfect ro!nd. The partisan sees a portion of the tr!th, and thin-s it the +hole, )!t the impartial thin-er sees the +hole tr!th +hich incl!des all sides. It is necessary that +e find see tr!th in sections, as it +ere, !ntil,

ha&ing gathered !p all the parts, +e may piece them together and form the perfect circle, and the forming of s!ch circle is the attainment of impartiality. The impartial man e$amines, +eighs, and considers, +ith freedom from pre/!dice and from li-es and disli-es. ?is one +ish is to disco&er the tr!th. ?e a)olishes preconcei&ed opinions, and lets facts and e&idence spea- for themsel&es. ?e has no case to ma-e o!t for himself, for he -no+s that tr!th is !naltera)le, that his opinions can ma-e no difference to it, and that it can )e in&estigated and disco&ered. ?e there)y escapes a &ast amo!nt of friction and ner&o!s +ear and tear to +hich the fe&erish partisan is s!)/ect< and in addition, he loo-s directly !pon the face of Jeality, and so )ecomes tran8!il and peacef!l. So rare is freedom from pre/!dice that +here&er the impartial thin-er may )e, he is s!re, sooner or later, to occ!py a &ery high position in the estimation of the +orld, and in the g!idance of its destiny. 4ot necessarily an office in +orldly affairs, for that is impro)a)le, )!t an e$alted position in the sphere of infl!ence. There may )e s!ch a one no+, and he may )e a carpenter, a +ea&er, a cler-< he may )e in po&erty or in the home of a millionaire< he may )e short or tall, or of any comple$ion, )!t +hate&er and +here&er he may )e, he has, tho!gh !n-no+n, already )eg!n to mo&e the +orld, and +ill one day )e !ni&ersally recogniCed at a ne+ force and creati&e centre in e&ol!tion. There +as one s!ch some nineteen h!ndred years ago. ?e +as only a poor, !nlettered carpenter< ?e +as regarded as a madman )y ?is o+n relati&es, and he came to an ignominio!s end in the eyes of ?is co!ntrymen, )!t ?e so+ed the seeds of an infl!ence +hich has altered the +hole +orld. There +as another s!ch in India some t+enty fi&e cent!ries ago. ?e +as accomplished, highly ed!cated, and +as the son of a capitalist and landed proprietor a petty -ing. ?e )ecame a penniless, homeless mendicant, and to day one third of the h!man race +orship at his shrine, and are restrained and ele&ated )y his infl!ence. 5*e+are +hen the great :od lets loose a thin-er on this plane,6 says Emerson< and a man is not a thin-er +ho is )o!nd )y pre/!dice< he is merely the stren!o!s !pholder of an opinion. E&ery idea m!st pass thro!gh the medi!m of his partic!lar pre/!dice, and recei&e its colo!r, so that dispassionate thin-ing and impartial /!dgement are rendered impossi)le. S!ch a man sees e&erything only in its relation, or imagined relation, to his opinion, +hereas the thin-er sees things as they are. The man +ho has so p!rified his mind of pre/!dice and of all the imperfections of egotism as to )e a)le to loo- directly !pon reality, has reached the acme of po+er< he holds in his hands, as it +ere, the &astest infl!ence, and he +ill +ield this po+er +hether he -no+s it or not< it +ill )e insepara)le from his life, and +ill go from him as perf!me from the flo+er. It +ill )e in his +ords, his deeds, in his )odily post!res and the motions of his mind, e&en in his silence and the stillness of his frame. .here&er he goes, e&en tho!gh he sho!ld fly to the desert, he +ill not escape this lofty destiny, for a great thin-er is the centre of the +orld< )y him all men are held in their or)its and all tho!ght gra&itates to+ards him. The tr!e thin-er li&es a)o&e and )eyond the seething +hirlpool of passion in +hich man-ind is eng!lfed. ?e is not s+ayed )y personal consideration, for he has grasped the importance of impersonal principles, and )eing th!s a noncom)atant in the clashing +arfare of egotistic desires, he can, from the &antage gro!nd of an impartial )!t not indifferent +atcher, see )oth sides e8!ally, and grasp the ca!se and meaning of the fray. 4ot only the :reat Teachers, )!t the greatest fig!res in literat!re, are those +ho are free from pre/!dice, +ho, li-e tr!e mirrors, effect things impartially. S!ch are .hitman, Sha-espeare, *alCac, Emerson, ?omer. These minds are not local, )!t !ni&ersal. Their attit!de is cosmic and not personal. They contain +ithin themsel&es all things and )eings all +orlds and la+s. They are the gods +ho g!ide the race, and +ho +ill )ring it at last o!t of its fe&er of passion into their o+n serene land.

The tr!e thin-er is the greatest of men, and his destiny is the most e$alted. The altogether impartial mind has reached the di&ine, and it )as-s in the f!ll daylight of Jeality. The fo!r great elements of impartiality are 1. 0!stice 2. Patience 3. ;almness 4. .isdom ,ustice is the gi&ing and recei&ing of e8!al &al!es. .hat is called 5stri-ing a hard )argain6 is a -ind of theft. It means that the p!rchaser gi&es &al!e for only a portion of his p!rchase, the remainder )eing appropriated as clear gain. The seller also enco!rages it )y closing the )argain. The /!st man does not try to gain an ad&antage< he considers the tr!e &al!es of things, and mo!lds his transactions in accordance there+ith. ?e does not let 5+hat +ill pay6 come )efore 5+hat is right6, for he -no+s that the right pays )est in the end. ?e does not see- his o+n )enefit to the disad&antage of another, for he -no+s that a /!st action )enefits, e8!ally and f!lly, )oth parties to a transaction. If 5one man>s loss is another man>s gain,6 it is only that the )alance may )e ad/!sted later on. Bn/!st gains cannot lead to prosperity, )!t are s!re to )ring fail!re. 1 /!st man co!ld no more ta-e from another an !n/!st gain )y +hat is called a 5smart transaction6 that he co!ld ta-e it )y pic-ing his poc-et. ?e +o!ld regard the one as dishonest as the other. The )argaining spirit in )!siness is not the tr!e spirit of commerce. It is the selfish and thie&ing spirit +hich +ants to get something for nothing. The !pright man p!rges his )!siness of all )argaining, and )!ilds it one the more dignified )asis of /!stice. ?e s!pplies 5a good article6 at its right price, and does not alter. ?e does not soil his hands +ith any )!siness +hich is tainted +ith fra!d. ?is goods are gen!ine and they are properly priced. ;!stomers +ho try to 5)eat do+n6 a tradesman in their p!rchases are degrading themsel&es. Their practice ass!mes one or )oth of t+o things, namely, that either the tradesman is dishonest and is o&ercharging Da lo+, s!spicio!s attit!de of mindE, or that they are eager to ca/ole him o!t of his profit Dan e8!ally )ase attit!deE, and so )enefit )y his loss. The practice of 5)earing do+n6 is altogether a dishonest one, and the people +ho p!rs!e it most assid!o!sly are those +ho complain most of )eing 5imposed on6 and this is not s!rprising, seeing that they themsel&es are all the time trying to impose !pon others. 7n the other hand, the tradesman +ho is an$io!s to get all he can o!t of his c!stomers, irrespecti&e of /!stice and the right &al!es of things, is a -ind of ro))er, and is slo+ly poisoning his s!ccess, for his deeds +ill ass!redly come home to him in the form of financial r!in. Said a man of fifty to me other day, 5I ha&e /!st disco&ered that all my life I ha&e )een paying fifty percent, more for e&erything than I o!ght to.6 1 /!st man cannot feel that he has e&er paid too m!ch for anything, for he does not close +ith any transaction +hich he considers !n/!st< )!t if a man is eager to get e&erything at half price, them he +ill )e al+ays meanly and misera)ly mo!rning that he is paying do!)le for e&erything. The /!st man is glad to pay f!ll &al!e for e&erything, +hether in gi&ing or recei&ing and his mind is !ntro!)led and his days are f!ll of peace. 3et a man a)o&e all a&oid meanness, and stri&e to )e e&er more and more perfectly /!st, for if not /!st, he can )e neither honest, nor genero!s, nor manly, )!t is a -ind of disg!ised thief trying to get all he can, and gi&e )ac- as little

as possi)le. Et him esche+ all )argaining, and teach )argainers a )etter +ay )y cond!cting his )!siness +ith that e$alted dignity +hich commands a large and meritorio!s s!ccess. Patience is the )rightest /e+el in the character of the impartial man. 4ot a partic!lar patience +ith a partic!lar thing li-e a girl +ith her needle+or-, or a )oy )!ilding his toy engine )!t on !ns+er&ing considerateness, a s+eetness of disposition at all times and !nder the most trying circ!mstances, an !nchangea)le and gentle strength +hich no trial can mar and no persec!tion can )rea-. 1 rare possession, it is tr!e, and one not to )e e$pected for a long time yet from the )!l- of man-ind, )!t a &irt!e that can )e reached )y degree, and e&en a partial patience +ill +or- +onders in a man>s life and affairs, as a confirmed impatience all +or- de&astation. The irasci)le man is co!rting speedy disaster, for +ho +ill care to deal +ith a man +ho contin!ally going off li-e gro!nd po+der +hen some small spar- of complaint or criticism falls !pon himG E&en his friends +ill one )y one desert him, for +ho +o!ld co!rt the company of a man +ho r!dely assa!lts him +ith an impatient and fiery tong!e o&er e&ery little difference or mis!nderstanding. 1 man m!st )egin to +isely control himself, and to learn the )ea!tif!l lessons of patience, if he is to )e highly prospero!s, if he is to )e a man of !se and po+er. ?e m!st learn to thin- of others, to act for their good, and not alone for himself< to )e considerate, for )earing, and long s!ffering. ?e m!st st!dy ho+ to ha&e a heart at peace +ith men +ho differ from him on those things +hich he regards as most &ital. ?e m!st a&oid 8!arrelling as he +o!ld a&oid drin-ing a deadly poison. Hiscords from +itho!t +ill )e contin!ally o&erta-ing him, )!t he m!st fortify himself against them< he m!st st!dy ho+ to )ring harmonies o!t of them )y the e$ercise of patience. Strife is commonA it pains the heart and distorts the mind. Patience is rare, it enriches the heart and )ea!tifies the mind. E&ery cat can spit and f!me< it re8!ires no effort, )!t only a looseness of )eha&ior. It ta-es a man to -eep his mornings thro!gh all e&ents, and to )e painsta-ing and patient +ith the shortcomings of h!manity. *!t patience +ins. 1s soft +ater +ears a+ay the hardest roc-, so patience o&ercomes all opposition. It gains the hearts of men. It con8!ers and controls. almness accompanies patience. It is a great and glorio!s 8!ality. It is the peacef!l ha&en of emancipated so!ls after their long +anderings on the tempest ri&en ocean of passion. It ma-es the man +ho has s!ffered m!ch, end!red m!ch, e$perienced m!ch, and has finally con8!ered. 1 man cannot )e impartial +ho is not calm. E$citement, pre/!dice, and partiality spring from dist!r)ed passions. .hen personal feeling is th+arted, it rises and seethes li-e a stream of +ater that is dammed. The calm man a&oids this dist!r)ance )y directing his feeling from the personal to the impersonal channel. ?e thin-s and feels for others as +ell as for himself. ?e sets the same &al!e on other men>s opinions as on his o+n. If he regards his on +or- as important, he sees also that the +or- of other men is e8!ally important. ?e does not content for the merit of his o+n against the demerit of that of others. ?e is not o&erthro+n, li-e ?!mptyd!mpty, +ith a sense of self importance. ?e has p!t aside egotism for tr!th, and he percei&es the right relations of things. ?e has con8!ered irrita)ility, and has come to see that there is nothing in itself that sho!ld ca!se irritation. 1s +ell )e irrita)le +ith a pansy )eca!se it is not a rose, as a +ith a man )eca!se he does not see as yo! see. 2inds differ, and the calm man recogniCes the differences as facts in h!man nat!re. The calm, impartial man, is not only the happiest man, he also has all his po+ers at his command. ?e is s!re, deli)erate, e$ec!ti&e, and s+iftly and easily accomplishes in silence +hat the irrita)le men slo+ly and la)orio!sly toils thro!gh +ith m!ch nice. ?is mind is p!rified, poised, concentrated, and is ready at any moment to )e directed !pon a gi&en +or- +ith !nerring po+er. In the calm mind all contradictions are reconciled, and there is radiant gladness and perpet!al peace. 1s Emerson p!ts itA 5;almness is /oy fi$ed and ha)it!al6. 7ne sho!ld not confo!nd indifference +ith calmness, for it is at the opposite e$treme. Indifference is lifelines, +hile calmness is glo+ing life and f!ll or)ed po+er. The calm man has partly or entirely con8!ered self, and ha&ing

s!ccessf!lly )attled +ith the selfishness +ithin, he -no+s ho+ to meet and o&ercome it s!ccessf!lly in others. In any moral content the calm man is al+ays the &ictor. So long as he remains calm, defeat is impossi)le. Self control is )etter than riches and calmness is a perpet!al )enediction. -isdom a)ides +ith the impartial man. ?er co!nsels g!ide him< her +ings shield him< she leads him along pleasant +ays to happy destinations. .isdom is many sided. The +ise man adapts himself to others. ?e acts for their good, yet ne&er &iolates the moral &irt!es or the principles of right cond!ct. The foolish man cannot adapt himself to others< he acts for himself only, and contin!ally &iolates the moral &irt!es and the principles of right cond!ct. There is a degree of +isdom in e&ery act of impartiality, and once a man has to!ched and e$perience the impartial Cone, he can reco&er it again and again !ntil he finally esta)lishes himself in it. E&ery tho!ght, +ord, and act of +isdom tells on the +orld at large, for it is fra!ght +ith greatness. .isdom is a +ell of -no+ledge and a spring of po+er. It is profo!nd and comprehensi&e, and is so e$act and all incl!si&e as to em)race the smallest details. In its spacio!s greatness it does not o&erloo- the small. The +ise mind is li-e the +orld, it contains all things in their proper place and order, and is not )!rdened there)y. 3i-e the +orld also, it is free, and !nconscio!s of any restrictions< yet it is ne&er loose, ne&er erring, ne&er sinf!l and repentant. .isdom is the steady, gro+n !p )eing of +hom folly +as the crying infant. It +as o!tgro+n the +ea-ness and dependence, the errors and p!nishments of infantile ignorance, and is erect, poised, strong, and serene. The !nderstanding mind needs no e$ternal s!pport. It stands of itself on the firm gro!nd of -no+ledge< not )oo-( -no+ledge, )!t ripened e$perience. It has passed thro!gh all minds, and therefore -no+s them. It has tra&eled +ith all hearts, and -no+s their /o!rneying in /oy and sorro+. .hen +isdom to!ches a man, he is lifted !p and transfig!red. ?e )ecomes a ne+ )eing +ith ne+ aims and po+ers, and he inha)its a ne+ !ni&erse in +hich to accomplish a ne+ and glorio!s destiny. S!ch is the Pillar of impartiality +hich adds its massi&e strength and incompara)le grace to s!pport and )ea!tify the Temple of Prosperity. *. Eighth pillar Self+reliance E&ery yo!ng man o!ght to read Emerson>s essay on KSelf Jeliance>. It is the manliest, most &irile essay that +as e&er penned. It is calc!lated to c!re ali-e those t+o mental maladies common to yo!th, namely, self depreciation and self conceit. It is almost as s!re to re&eal to the prig the smallness and emptiness of his &anity, as it is to sho+ the )ashf!l man the +ea-ness and ineffect!ality of his di&idence. It is a ne+ re&elation of manly dignity< as m!ch a re&elation as any that +as &o!chsafed to ancient seer and prophet, and perhaps a more practical, eminently s!ited to his mechanic age, coming, as it does from a modern prophet of a ne+ type and called in a ne+ race, and its chief merit is its po+erf!lly tonic 8!ality. 3et not self(reliance )e confo!nded +ith self conceit, for as high and e$cellent as is the one, /!st so lo+ and +orthless is other. There cannot )e anything mean in self reliance, +hile in self conceit there cannot )e anything great. The man that ne&er says 5no6 +hen 8!estioned on s!)/ects of +hich he is entirely ignorant, to a&oid, as he imagines, )eing tho!ght ignorant, )!t confidently p!ts for+ard g!esses and ass!mptions as -no+ledge, +ill )e -no+n for his ignorance, and ill esteemed for his added conceit. 1n honest confession of ignorance +ill command respect +here a conceited ass!mption of -no+ledge +ill elicit contempt.

The timid, apologetic man +ho seems almost afraid to li&e, +ho fears that he +ill do something not in the appro&ed +ay, and +ill s!)/ect himself to ridic!le, is not a f!ll man. ?e m!st needs imitate others, and ha&e no independent action. ?e needs that self reliance +hich +ill compel him to fall )ac- on his o+n initiati&e, and so )ecome a ne+ e$ample instead of the sla&ish follo+er of an old one. 1s for ridic!le he +ho is h!rt )y it is no man. The shafts or moc-ery and sarcasm cannot pierce the strong armo!r of the self reliant man. They cannot reach the in&inci)le citadel of his honest heart to sting or +o!nd it. The sharp arro+s of irony may rain !pon him, )!t he la!ghs as they are deflected )y the strong )reast plate of his confidence, and fall harmless a)o!t him. 5Tr!st thyself6, says Emerson, Ke&ery heart &i)rates to that iron string6. Thro!gho!t the ages men ha&e so far leaned, and do still lean, !pon e$ternal ma-eshifts instead of standing !pon their o+n nati&e simplicity and original dignity. The fe+ +ho ha&e had the co!rage to so stand, ha&e )een singled o!t and ele&ated as heroes< and he is indeed the tr!e hero +ho has the hardihood to let his nat!re spea- for itself, +ho has that strong metal +hich ena)les him to stand !pon his o+n intrinsic +orth. It is tr!e that the candidate for s!ch heroism m!st end!re the test of strength. ?e m!st not )e shamed from his gro!nd )y the )!g)ears of an initiate con&entionalist. ?e m!st not fear for his rep!tation or position, or for his standing in the ch!rch or his prestige in local society. ?e m!st learn to act and li&e as independently of these consideration as he does of the c!rrent fashions in the antipodes. 9et +hen he has end!red this test, and stander and odi!m ha&e failed to mo&e or afflict him, he has )ecome a man indeed, one that society +ill ha&e to rec-on +ith, and finally accept on his o+n terms. Sooner or later all men +ill t!rn or g!idance to the self reliant man, and +hile the )est minds do not ma-e a prop of him, they respect and &al!e his +or- and +orth, and recogniCe his place among the goods that ha&e gone )efore. It m!st not )e tho!ght an indication of self reliance to scorn to learn. S!ch an attit!de is )orn of a st!))orn s!percilio!sness +hich has the elements of +ea-ness, and is prophetic of a fall, rather than the elements of strength and the promise of high achie&ement +hich are characteristic of self reliance. Pride and &anity m!st not )e associated +ith self rests !pon incidentals and app!rtenances on money, clothing, property, prestige, position and these lost, all is lost. Self reliance rests !pon essentials and principles on +orth, pro)ity, p!rity, sincerity, character, tr!th and +hate&er may )e lost is of little acco!nt, for these are ne&er lost. Pride tries to hide its ignorance )y ostentation and ass!mption, and is !n+illing to )e tho!ght a learner in any direction. It stands, d!ring its little fleeting day, on ignorance and appearance, and the higher it is lifted !p today the lo+er it +ill )e cast do+n tomorro+. Self reliance has nothing to hide, and is +illing to learn< and +hile there can )e no h!mility +here pride is, self reliance and h!mility are compati)le, nay more, they are complementary, and the s!)limes form of self reliance is only fo!nd associated +ith the profo!ndest h!mility. 5E$tremes meet6 says Emerson 5and there is no )etter e$ample than the ha!ghtiness of h!mility. 4o aristocrat, no prince )orn to the p!rple, can )egin to compare +ith the self respect of the saint. .hy is he so lo+ly, )!t that he -no+s that he can +ell afford it, resting on the largeness of :od in him=6 It +as *!ddha +ho, I this partic!lar, said< ( 5Those +ho, either no+ or after I am dead, shall )e a lamp !nto themsel&es, relying !pon them sel&es only and not relying !pon any e$ternal help, )!t holding fast to the tr!th as their lamp, and see-ing their sal&ation in the tr!th alone, shall not loo- for assistance to any one )eside themsel&es, it is they, among my disciples, +ho shall reach the &ery top mist height. *!t they m!st )e +illing to learn6. In this saying, the repeated insistence on the necessity for relying !pon one>s self alone, co!pled +ith the final e$hortation to )e eager to learn, is the +isest !tterance on self reliance that I -no+. In it, the :reat Teacher comprehends that perfect )alance )et+een self tr!st and h!mility +hich the man of tr!th m!st ac8!ire. 5Self tr!st is the essence of heroism6. 1ll great men are self reliant, and +e sho!ld !se them as teachers and e$emplars and not as props and peram)!lators. 1 great man comes +ho leans !pon no one, )!t stands alone in the solitary dignity of tr!th, and straight+ay the +orld )egins to lean !pon him, )egins to ma-e him an e$c!se for spirit!al indolence and a destr!cti&e self(a)asement. *etter than cradling o!r &ices in the strength of the great +o!ld it )e to ne+ly light o!r &irt!es at their l!mino!s lamp. If +e rely !pon the light of another, dar-ness +ill o&er ta-e !s, )!t if +e

rely !pon o!r o+n light +e ha&e )!t to -eep it )!rning. .e may )oth dra+ light from another and comm!nicate it, )!t to thin- it s!fficient +hile o!r o+n lamp is r!sting in neglect, is shortly to find o!rsel&es a)andoned in dar-ness. 7!r o+n inner light is the light +hich ne&er fails !s. .hat is the 5inner light6 of the @!a-ers )!t another name for self reliance= .e sho!ld stand !pon +hat +e are, not !pon +hat another is. 5*!t I am so small and poor6, yo! sayA +ell, stand !pon that smallness, and presently it +ill )ecome great. 1 )a)e m!st needs s!c-le and cling, )!t not so man. ?enceforth he goes !pon his o+n lim)s. 2en pray to :od to p!t into their hands that +hich they are framed to reach o!t for< to p!t into their mo!th the food for +hich they sho!ld stren!o!sly la)o!r. *!t men +ill o!tgro+ this spirit!al infancy. The time +ill come +hen men +ill no more pay a priest to pray for them and preach to them. 2an>s chief tro!)le is a mistr!st of himself, so that the self tr!sting man )ecomes a rare and sing!lar spectacle. If a man loo- !pon himself as a 5+orm6, +hat can come o!t of him )!t an ineffect!al +riggling. Tr!ly, 5?e that h!m)leth shall )e e$alted,6 )!t not he that degardeth himself. 1 man sho!ld see himself as he is, and if there is any !n+orthiness in him, he sho!ld get rid of it, and retain and rely !pon that +hich is of +orth. 1 man is only de)ased +hen he de)ases himself< he is e$alted +hen he li&es an e$alted life. .hy sho!ld a man, +ith ceaseless iterations, dra+ attention to his fallen nat!re= There is a false h!mility +hich ta-es a sort of pride in &ice. If one has fallen, it is that he may rise and )e the +iser for it. if a man falls into a ditch, he does not lie there and call !pon e&ery passer )y to mar- his fallen state, he gets !p and goes on his +ay +ith greater care. So if one has fallen into the ditch of &ice, let him rise and )e cleansed, and go on his +ay re/oicing. There is not a sphere in life +herein a man>s infl!ence and prosperity +ill not )e considera)ly increased )y e&en a meas!re of self reliance, and to the teacher +hether sec!lar or religio!s to organiCers, managers, o&erseers, and in all positions of control and command, it is an indispensa)le e8!ipment. The fo!r grand 8!alities of self reliance areA( 1. Hecision 2. Steadfastness 3. Hignity 4. Independence .ecision ma-es a man strong. The +earer is the +ea-ling. 1 man +ho is to play a spea-ing part, ho+e&er small, in the drama of life m!st )e decisi&e and -no+ +hat he is a)o!t. .hate&er he do!)ts, he m!st not do!)t his po+er to act. ?e m!st -no+ his part in life, and p!t all his energy into it. ?e m!st ha&e some solid gro!nd of -no+ledge from +hich to +or-, and stand sec!rely on that. It may )e only the price and 8!ality of stoc-, )!t he m!st -no+ his +orthoro!ghly, and -no+ that he -no+s it. he m!st )e ready at any time to ans+er for himself +hen his d!ty is imp!gned. ?e sho!ld )e so +ell gro!nded !pon his partic!lar practice as not to )e affected +ith hesitation on any point or in any emergence. It is a tr!e saying that 5the man that hesitates is lost6. 4o one )elie&es in him +ho does not )elie&e in himself, +ho do!)ts, halts, and +a&ers, and cannot e$tricate himself from the tangled threads of t+o co!rses. .ho +o!ld deal +ith a tradesman +ho did not -no+ the price of his o+n goods, or +as not s!re +here to find them= 1 man m!st -no+ his )!siness. If he does not -no+ his o+n, +ho shall instr!ct him= ?e m!st )e a)le to gi&e a good report of the tr!th that is in him, m!st ha&e that decei&e to!ch +hich s-ill and -no+ledge only can impart. ;ertainty is a great element in self reliance. To ha&e +eight, a man m!st ha&e some tr!th to impart, and all s-ill is a comm!nication of tr!th. ?e m!st 5spea- +ith a!thority, and not as the scri)es6. ?e m!st master something, and -no+

that he has mastered it, so as to deal +ith it l!cidly and !nderstandingly, in the +ay of a master, and not to remain al+ays an apprentice. Indecision is a disintegrating factor. 1 min!te>s faltering may t!rn )ac- the c!rrent of s!ccess. 2en +ho are afraid to decide 8!ic-ly for fear of ma-ing a mista-e, nearly al+ays ma-es a mista-e +hen they do act. The 8!ic-est, in tho!ght and action, are less lia)le to )l!nder, and it is )etter to act +ith decision and ma-e a mista-e than to act +ith indecision and ma-e a mista-e than to act +ith indecision and ma-e a mista-e, for in the former case there is )!t error, )!t in the latter, +ea-ness is added to error. 1 man sho!ld )e decided al+ays, )oth +here he -no+s and +here he does not -no+. ?e sho!ld )e as ready to say 5no6 as 5yes6, as 8!ic- to ac-no+ledge his ignorance as to impart his -no+ledge. If he stands !pon fact, and acts from the simple tr!th, he +ill find no room for halting )et+een t+o opinions. 2a-e !p yo!r mind 8!ic-ly, and act decisi&ely. *etter still, ha&e a mind that is already made !p and then decision +ill )e instincti&e and spontaneo!s. +teadfastness arises in the mind that is 8!ic- to decide. It is indeed a final decision !pon the )est co!rse of cond!ct and the )est path in life. It is the &o+ of the so!l to stand firmly )y its principles +hate&er )etide. It is neither necessary nor !nnecessary that there )y any +ritten or spo-en &o+, for !ns+er&ing loyalty to a fi$ed principle is the spirit of all &o+s. The man +itho!t fi$ed principles +ill not accomplish m!ch. E$pediency is a 8!agmire and a thorny +aste, in +hich a man is contin!ally stic-ing in the shifting m!d of his o+n moral looseness, and is pric-ed and scratched +ith the thorns of his self created disappointments. 7ne m!st ha&e some solid gro!nd on +hich to stand among one>s fello+s. ?e cannot stand on the )og of concession. Shiftiness is a &ice of +ea-ness, and the &ices of +ea-ness do more to !ndermine character and infl!ence than the &ices of strength. The man that is &icio!s thro!gh e$cess of animal strength ta-es a shorter c!t to tr!th +hen his mind is made !p that he +ho is &icio!s thro!gh lac- of &irility, and +hose chief &ice consists in not ha&ing a mind of his o+n !pon anything. .hen one !nderstands that po+er is adapta)le to )oth good and )ad ends, it +ill not s!rprise him that the dr!n-ards and harlots sho!ld reach the -ingdom of hea&en )efore the diplomatic religionists. They are at least thro!gh in the co!rse +hich they ha&e adopted, &ile tho!gh it )e, and thoro!ghness is strength. It only needs that strength to )e t!rned from )ad to good, and loG The loathed sinner has )ecome the lofty saintG 1 man sho!ld ha&e a firm, fi$ed, determined mind. ?e sho!ld decide !pon those principles +hich are )est to stand )y in all iss!es, and +hich +ill most safely g!ide him thro!gh the maCe of conflicting opinions, and inspire him +ith !nflinching co!rage in the )attle of life. ?a&ing adopted his principles, they sho!ld )e more to him than gain or happiness, more e&en than life itself, and if he ne&er deserts them he +ill find that they +ill ne&er desert him< they +ill defend him from all enemies, deli&er him safely from all dangers, light !p his path+ay thro!gh all dar-ness and diffic!lties. They +ill )e to him a light in dar-ness, a resting place from sorro+, and a ref!ge from the conflicts of the +orld. .ignity clothes, as +ith a ma/estic garment, the steadfast mind. ?e +ho is as !nyielding as a )ar of steel +hen he is e$pected to compromise +ith e&il, and as s!pple as a +illo+ +and in adapting himself to that +hich is good, carries a)o!t +ith him a dignity that calms and !plifts others )y its presence. The !nsteady mind, the mind that is not anchored to any fi$ed principles, that is st!))orn +here its o+n desires are threatened, and yielding +here its o+n moral +elfare is at sta-e, has no gra&ity, no )alance, no calm compos!re.

The man of dignity cannot )e do+n(trodden and ensla&ed, )eca!se he has ceased to tread !pon and ensla&e himself. ?e at once disarms, +ith a loo-, a +ord, a +ise and s!ggesti&e silence, any attempt to demean him. ?is mere presence is a +holesome reproof to the flippant and the !nseemly, +hile it is a roc- of strength to the lo&er of the good. *!t the chief reason +hy the dignified man commands respect is, not only that he is s!premely self respecting, )!t that he gracio!sly treats all others +ith a d!e esteem. Pride lo&es itself, and treats those )eneath it +ith s!percilio!s contempt, for lo&e of self and contempt for others are al+ays fo!nd together in e8!al degrees, so that the greater the self lo&e, the greater the arrogance. Tr!e dignity arises, not from self lo&e, )!t from self sacrifice that is, from !n)iased adherence to a fi$ed central principle. The dignity of the 0!dge arises from the fact that in the performance of his d!ty he sets aside all personal consideration, and stands solely !pon the la+< his little personality, impermanent and fleeting> )ecomes nothing, +hile the la+, end!ring and ma/estic, )ecomes all. Sho!ld a 0!dge, in deciding a case, forget the la+, and fall into personal feeling and pre/!dice, his dignity +o!ld )e gone. So +ith the man of stately p!rity of character, he stands !pon the di&ine la+, and not !pon personal feeling, for immediately a man gi&es +ay to passion he has sacrificed dignity, and ta-es his place as one of the m!ltit!de of the !n+ise and !ncontrolled. E&ery man +ill ha&e compos!re and dignity in the meas!re that he acts from a fi$ed principle. It only needs that the principle )e right, and therefore !nassaila)le. So long as man a)ides )y s!ch a principle, and does not +a&er or descend into the personal element, attac-ing passions, pre/!dices and interests, ho+e&er po+erf!l, +ill )e +ea- and ineffect!al )efore the !ncon8!era)le strength of an incorr!pti)le principle, and +ill at last yield their com)ined and !nseemly conf!sion to his single and ma/estic right. %ndependence is the )irthright of the strong and +ell controlled man. 1ll men lo&e and stri&e for li)erty. 1ll men aspire to some sort of freedom. 1 man sho!ld la)o!r for himself or for the comm!nity. Bnless he is a cripple, a chronic in&alid, or is mentally irresponsi)le, he sho!ld )e ashamed to depend !pon others for all he has, gi&ing nothing in ret!rn. If one imagines that s!ch a condition is freedom, let him -no+ that it is one of the lo+est forms of sla&ery. The time +ill come +hen, to )e a drone in the h!man hi&e, e&en Das matters are no+E a respecta)le drone and not a poor tramp, +ill )e a p!)lic disgrace, and +ill )e no longer respecta)le. Independence, freedom, glorio!s li)erty, come thro!gh la)o!r and not from idleness, and the self reliant man is too strong, too hono!ra)le, too !pright to depend !pon others, li-e a s!c-ing )a)e, for his s!pport. ?e earns, +ith hand or )rain, the right to li&e as )ecomes a man and a citiCen< and this he does +hether )orn rich or poor, for riches are no e$c!se for idleness< rather are they an opport!nity to la)o!r, +ith the rare facilities +hich they afford, for the good of the comm!nity. 7nly he +ho is self s!pporting is free, self reliant, independent. Th!s is the nat!re of the Eight Pillars e$plained. 7n +hat fo!ndation they rest, the manner of their )!ilding, their ingredients, the fo!rfold nat!re of the material of +hich each is composed, +hat positions they occ!py, and ho+ they s!pport the Temple, all may no+ )!ild< and he +ho -ne+ )!t imperfectly may -no+ more perfectly< and he +ho -ne+ perfectly may re/oice in this systematiCation and simplification of the moral order in Prosperity. 3et !s no+ consider the Temple itself, that +e may -no+ the might of its Pillars, the strength of its +alls, the end!rance of its roof, and the architect!ral )ea!ty and perfection of the +hole. 1,. !he temple of prosperity The reader +ho has follo+ed the co!rse of this )oo- +ith a &ie+ to o)taining information on the details of money ma-ing, )!siness transactions, profit and loss in &ario!s !nderta-ings, prices, mar-ets, agreements, contracts, and

other matters connected +ith the achie&ement of prosperity, +ill ha&e noted an entire a)sence of any instr!ction on these matters of detail. The reason for this is fo!rfold, namelyA( First. Hetails cannot stand alone, )!t are po+erless to )!ild !p anything !nless intelligently related to principles. +econd. Hetails are infinite, and are ceaselessly changing, +hile principles are fe+, and are eternal and !nchangea)le. "hird. Principles are the coherent factors in all details, reg!lating and harmoniCing them, so that to ha&e right principles is to )e right in all the s!)sidiary details. Fourth. 1 teacher of tr!th in any direction must adhere rigidly to principles, and m!st not allo+ himself to )e dra+n a+ay from them into the e&er(changing maCe of pri&ate partic!lars and personal details, )eca!se s!ch partic!lars and details ha&e only a local right, and are only necessary for certain indi&id!als, +hile principles are !ni&ersally right and are necessary for all men. ?e +ho grasps the principles of this )oo- so as to )e a)le to intelligently practice them, +ill )e a)le to reach the heart of this fo!rfold reason. The details of a man>s affairs are important, )!t they are his details or the details of his partic!lar )ranch of ind!stry, and all o!tside that )ranch are not concerned +ith them, )!t moral principles are the same for all men< they are applica)le to all conditions, and go&ern all partic!lars. The man +ho +or-s from fi$ed principles does not need to harass himself o&er the complications of n!mero!s details. ?e +ill grasp, as it +ere, the entire details in one single tho!ght, and +ill see them thro!gh and thro!gh, ill!mined )y the light of the principle to +hich they stand related, and this +itho!t friction, and +ith freedom from an$iety and strain. Bntil principles are grasped, details are regarded, and dealt +ith, as primary matters, and so &ie+ed they lead to inn!mera)le complications and conf!sed iss!es. In the light of principles, they are seen to )e secondary facts, and so seen, all diffic!lties connected +ith them are at once o&ercome and ann!lled )y a reference to principles. ?e +ho is in&ol&ed in n!mero!s details +itho!t the reg!lating and synthesiCing element of principles is li-e one lost in a forest, +ith no direct path along +hich to +al- amid the mass of o)/ects. ?e is s+elled !p )y the details, +hile the man of principles contains all details +ithin himself< he stands o!tside them, as it +ere, and grasps them in their entirety, +hile the other man can only see the fe+ that are nearest to him at the time. 1ll things are contained in principles. They are the la+s of things, and all things o)ser&e their o+n la+. It is an error to &ie+ things apart from their nat!re. Hetails are the letter of +hich principles are the spirit. It is as tr!e in art, science, literat!re, commerce, as in religion, that 5the letter -illeth, the spirit of gi&eth life.6 The )ody of a man, +ith its +onderf!l com)ination of parts, is important, )!t only in its relation to the spirit. The spirit )eing +ithdra+n, the )ody is !seless and is p!t a+ay. The )ody of a )!siness, +ith all its complicated details is important, )!t only in its relation to the &i&ifying principles )y +hich it is controlled. These +ithdra+n, the )!siness +ill perish. To ha&e the )ody of prosperity its material presentation +e m!st first ha&e the spirit of prosperity, and the spirit of prosperity is the 8!ic- spirit of moral &irt!e. 2oral )lindness pre&ails. 2en see money, property, pleas!re, leis!re, etc., and, mista-ing them for prosperity, stri&e to get them for their o+n en/oyment, )!t, +hen o)tained, they find no en/oyment in them. Prosperity is at first a spirit, an attit!de of mind, a moral po+er, a life, +hich manifests o!t+ardly in the form of plenty, happiness, /oy. 0!st as a man cannot )ecome a geni!s )y +riting poems, essay as plays, )!t m!st de&elop and ac8!ire the so!l of geni!s +hen the +riting +ill follo+ as effect to ca!se(so one cannot )ecome prospero!s )y hoarding !p money, and )y gaining property and possessions, )!t m!st de&elop and ac8!ire the so!l of &irt!e, +hen

the material accessories +ill follo+ as effect to ca!se, for the spirit of &irt!e is the spirit of /oy, and it contains +ithin itself all a)!ndance, all satisfaction, all f!llness of life. There is no /oy in money, there is no /oy in property, there is no /oy in material acc!m!lations or in any material things of itself. These things are dead and lifeless. The spirit of /oy m!st )e in the man or it is no+here. ?e m!st ha&e +ithin him the capacity for happiness. ?e m!st ha&e the +isdom to -no+ ho+ to !se these things, and not merely hoard them. ?e m!st possess them, and not )e possessed )y them. They m!st )e dependent !pon him, and not he !pon them. They m!st )e dependent !pon him, and not he !pon them. They m!st follo+ him, and not )e for e&er )e r!nning after them< and they +ill ine&ita)ly follo+ him, if he has the moral elements +ithin to +hich they are related. 4othing is a)sent from the Fingdom of hea&en< it contains all good, tr!e, and necessary things, and 5the Fingdom of :od is +ithin yo!.6 I -no+ rich people +ho are s!premely happy, )eca!se they are genero!s, magnanimo!s, p!re and /oyf!l< )!t I also -no+ rich people +ho are &ery misera)le, and these are they +ho loo-ed to money and possessions for their happiness, and ha&e not de&eloped the spirit of good and of /oy +ithin themsel&es. ?o+ can it )e said of a +retched man that he is 5prospero!s6, e&en if his income )e ten tho!sand po!nds a year= There m!st )e fitness, and harmony, and satisfaction in a tr!e prosperity. .hen a rich man is happy, it is that he )ro!ght the spirit of happiness to his riches, and not that the riches )ro!ght happiness to him. ?e is a f!ll man +ith f!ll material ad&antages and responsi)ilities, +hile the misera)le rich man is an empty man loo-ing to riches for that f!llness of life +hich can only )e e&ol&ed from +ithin. Th!s prosperity resol&es itself into a moral capacity, and in the +isdom to rightf!lly !se and la+f!lly en/oy the material things +hich are insepara)le from o!r earthly life. If one +o!ld )e free +itho!t, let him first )e free +ithin, for if he )e )o!nd in a spirit )y +ea-ness, selfishness, or &ice, ho+ can the possession of money li)erate himG .ill it not rather )ecome, in his hands, a ready instr!ment )y +hich to f!rther ensla&e himself= The &isi)le effects of prosperity, then, m!st not )e considered alone, )!t in their relation to the mental and moral ca!se. There is a hidden fo!ndation to e&ery )!ilding< the fact that it contin!es to stands is proof of that. There is a hidden fo!ndation to e&ery from of esta)lished s!ccess< its permanence pro&es that it is so. Prosperity stands on the fo!ndation of character, and there is not, in all the +ide !ni&erse, any other fo!ndation. Tr!e +ealth is +eal, +elfare, +ell )eing, so!ndness, +holeness, and happiness. The +retched rich are not tr!ly +ealthy. They are merely enc!m)ered +ith money, l!$!ry, and leis!re, as instr!ments of self tort!re. *y their possessions they are self c!rsed. The moral man is e&er )lessed, e&er happy, and his life, &ie+ed as a +hole, is al+ays a s!ccess. To these there is no e$ception, for +hate&er fail!res he may ha&e in detail, the finished +or- of his life +ill )e so!nd, +hole, complete< and thro!gh all he +ill ha&e a 8!iet conscience, an honora)le name, and all manifold )lessings +hich are insepara)le from richness of character, and +itho!t this moral richness, financial riches +ill not a&ail or satisfy. 3et !s )riefly recapit!late, and again &ie+ the Eight Pillars in their strength and splendo!r. Energy / Jo!sing one>s self !p to stren!o!s and !nremitting e$ertion in the accomplishment of one>s tas-. Economy / ;oncentration of po+er, the conser&ation of )oth capital and character, the latter )eing mental capital, and therefore of the !tmost importance. %ntegrity / Bns+er&ing honesty< -eeping in&iolate all promises, agreements, and contracts, apart from all considerations of loss or gain. +ystem / 2a-ing all details, s!)ser&ient to order, and there)y relie&ing the memory and the mind of s!perfl!o!s +orand strain )y red!cing many to one.

+ympathy / 2agnanimity, generosity, gentleness, and tenderness< )eing open handed, free, and -ind. +incerity / *eing so!nd and +hole, ro)!st and tr!e< and therefore not )eing one person in p!)lic and another in pri&ate, and not ass!ming good actions openly +hile doing )ad actions in secret. %mpartiality / 0!stice< not stri&ing for self, )!t +eighing )oth sides, and acting in accordance +ith e8!ity. +elf / !eliance / 3oo-ing to one>s self only for strength and s!pport )y standing on principles +hich are fi$ed and in&inci)le, and not relying !pon o!t+ard things +hich at any moment may )e snatched a+ay. ?o+ can any life )e other than s!ccessf!l +hich is )!ilt on these Eight Pillars= Their strength is s!ch that no physical or intellect!al strength can compare +ith it< and to ha&e )!ilt all the eight perfectly +o!ld render a man in&inci)le. It +ill )e fo!nd, ho+e&er, that men are often strong in one or se&eral of these 8!alities, and +ea- in others, and it is this +ea- element that in&ites fail!re. It is foolish, for instance, to attri)!te a man>s fail!re in )!siness to his honest. It is impossi)le for honesty to prod!ce fail!re. The ca!se of fail!re m!st )e loo-ed for in some other direction in the lac-, and not the possession, of some good necessary 8!ality. 2oreo&er, s!ch attri)!tion of fail!re to honesty is a sl!r on the integrity of commerce< and a false indictment of those men, n!mero!s eno!gh, +ho are hono!ra)ly engaged in trade. 1 man may )e strong in Energy, Economy, and System, )!t comparati&ely +ea- in the other fi&e. S!ch a man +ill /!st fail of complete s!ccess )y lac-ing one of the fo!r corner pillars, namely, Integrity. ?is temple +ill gi&e +ay at that +ea- corner, for the first fo!r Pillars must )e +ell )!ilt )efore the Temple of Prosperity can stand sec!re. They are the first 8!alities to )e ac8!ired in a man>s moral e&ol!tion, and +itho!t them the second fo!r cannot )e possessed. 1gain, if a man )e strong in the first three, and lac- the fo!rth, the a)sence of order +ill in&ite conf!sion and disaster into his affairs< and so on +ith any partial com)ination of these 8!alities, especially of the first fo!r, for the second fo!r are of so lofty a character that at present men can )!t possess them, +ith rare e$ceptions, in a more or less imperfect form. The man of the +orld, then, +ho +ishes to sec!re an a)iding s!ccess in any )ranch of commerce, or in one of the many lines of ind!stry in +hich men are commonly engaged, must )!ild into his character, )y practice, the first fo!r moral Pillars. *y these fi$ed principles he m!st reg!late his tho!ght, his cond!ct, and his affairs< cons!lting them in e&ery diffic!lty, ma-ing e&ery detail ser&e them, and a)o&e all, never deserting them under any circumstance to gain some personal advantage or to save some personal trouble, for to so desert them is to ma-e one>s self &!lnera)le to the disintegrating elements of e&il, and to )ecome assaila)le to acc!sations from others. ?e +ho so a)ides )y these fo!r principles +ill achie&e a f!ll meas!re of s!ccess in his o+n partic!lar +or-, +hate&er it may )e< his Temple of Prosperity +ill )e +ell )!ilt and +ell s!pported, and it +ill stand sec!re. The perfect practice of these fo!r principles is +ithin the scope of all men +ho are +illing to st!dy them +ith that o)/ect in &ie+, for they are so simple and plain that a child co!ld grasp their meaning, and their perfection in cond!ct does not call for an !n!s!al degree of self sacrifice, tho!gh it demands some self denial and personal discipline +itho!t +hich there can )e no s!ccess in this +orld of action. The second fo!r pillars, ho+e&er, are principles of a more profo!nd nat!re, are more diffic!lt to !nderstand and practice, and call from the highest degree of self sacrifice and self effacement. Fe+, at present, can reach that detachment from the personal element +hich their perfect practice demands, )!t the fe+ +ho accomplish this in any mar-ed degree +ill &astly enlarge their po+ers and enrich their life, and +ill adorn their Temple of Prosperity +ith a sing!lar and attracti&e )ea!ty +hich +ill gladden and ele&ate all )eholders long after they ha&e passed a+ay. *!t those +ho are )eginning to )!ild their Temple of Prosperity in accordance +ith the teaching of this )oo-, m!st )ear in mind that a )!ilding re8!ires time to erect, and it m!st )e patiently raised !p, )ric- !pon )ric- and stone !pon stone, and the Pillars m!st )e firmly fi$ed and cemented, and la)o!r and care +ill )e needed to ma-e the +hole complete. 1nd the )!ilding of this inner mental Temple is none the less real and s!)stantial )eca!se in&isi)le and noiseless, for in the raising !p of his, as of Solomon>s Temple +hich +as 5se&en years in )!ilding6 it can )e said, 5there +as neither hammer nor a$e nor any tool of iron heard in the ho!se, +hile it +as in the )!ilding6.

E&en so, oh reader constr!ct thy character, raise !p the ho!se of thy life, )!ild !p thy Temple of Prosperity. *e not as the foolish +ho rise and fall !pon the !ncertain fl!$ of selfish desiresA )!t )e at peace in thy la)o!r, cro+n thy career +ith completeness, and so )e n!m)ered among the +ise +ho, +itho!t !ncertainty, )!ild !pon a fi$ed and sec!re fo!ndation e&en !pon the Principles of Tr!th +hich end!re for e&er.